It became him ( ). Imperfect active of , old verb to stand out, to be becoming or seemly. Here it is impersonal with as subject, though personal in Heb 7:26. (him) is in the dative case and refers to God, not to Christ as is made plain by (author). One has only to recall Joh 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 (2:10-18) worthy to go beside Php 2:5-11.

For whom (‘ ). Referring to (God) as the reason (cause) for the universe ( ).

Through whom (‘ ). With the genitive 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 Ro 11:36 by his ‘ . 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 (‘ ) in creation (1:2), a doctrine in harmony with Col 1:15f. ( , ‘ ) and Joh 1:3.

In bringing (). Second aorist active participle of in the accusative case in spite of the dative just before to which it refers.

The author ( ). Old compound word ( and ) one leading off, leader or prince as in Ac 5:31, one blazing the way, a pioneer (Dods) in faith (Heb 12:2), author (Ac 3:15). Either sense suits here, though author best (verse 9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Ro 8:29).

To make perfect (). First aorist active infinitive of (from ). 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 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.

Fuente: Robertson’s Word Pictures in the New Testament

It became [] . Not logical necessity [, . 1 ] , nor obligation growing out of circumstances (wfeilen, ver. 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 arbitnum, but in that which befits the divine nature.” For whom – by whom [ ] . For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = eijv aujton ta panta unto whom are all things, Rom 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 dia applied to God, see on ch. Heb 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 [ ] . Const. bringing with him; 174 not with captain, which would mean “to perfect the captain, etc., as one who led many sons, etc.” Agagonta 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. 175 Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (ver. 9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2Ti 2:10; Rev 19:1.

To make perfect [] . 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 [ ] . Comp. Act 5:31. jArchgov 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.

Fuente: Vincent’s Word Studies in the New Testament

1) “For it became him,” (eprepen gar auto) “For it was fitting, or proper for him,” the creator of all things, Joh 1:1-3; 1Co 8:6; Luk 24:46.

2) “For whom are all things,” (di honta panta)”Because of whom all things (exist),” and thru whom all things exist or are sustained, 1Co 3:21-23; Act 17:28; Rom 11:36.

3) “And by whom are all things,” (kai di’ hou ta panta) “And through whom all things (exist),” or hold together, Col 1:16-17; Eph 3:9.

4) “In bringing many sons unto glory,” (pollpus huious eis doksan agagonta) “in leading many heir-sons to glory,” to total redemption of soul and body, 2Co 1:5-10; Rom 8:32; 1Co 3:21-23; Rom 8:16-17.

5) “To make the captain of their salvation,” (ton archegon tes soterias auton) “To make the author or originator of their salvation or (deliverance)” as heirs from the grave, Act 3:15; Rom 8:11; Rom 8:23; Eph 1:13-14; Eph 4:30; Luk 13:32.

6) “Perfect through suffering,” (dia pathematon teleiosai) “Complete, perfect, or consummated through suffering, Heb 12:2; Which was fulfilled in his Victory cry “It is finished,” Joh 19:30; Heb 5:8-9; As he finished His Father’s work, so should all his children finish theirs, Joh 17:4; 2Ti 4:7.

Fuente: Garner-Howes Baptist Commentary

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 Rom 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, τελειῶσαι 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.

(39) Having vindicated Christ’s superiority over angels, he being “crowned with glory and honor,” notwithstanding his assumption of human nature, and for his sufferings, the Apostle now, as it were, goes back, and proves the necessity of what has been done; showing how needful it was for him to become man, and to suffer as he did; and we find he states two especial reasons — that he might reconcile us to God and be able to sympathize with his people. — Ed.

(40) Our version seems more intelligible — “to make perfect.” As it appears afterwards his perfection consisted in his having made an atonement for sin, and in being capable of sympathy with his people. God made him perfectly qualified to be the Captain or leader in our salvation, that is, in the work of saving us, even through sufferings, as thereby he procured our salvation and became experimentally acquainted with the temptations and trials of humanity.

The sense given by Stuart and some others, borrowed from the use of the word in the classics, which is that of crowning or rewarding the victor at the games is not suitable here; for what follows clearly shows that its meaning is what has been stated.

Both Scott and Stuart connect “the bringing many sons unto glory” with “the captain of their salvation.” One thing is indeed thus gained, the cases seem to suit better; but then the sense is violated. When the sentence is thus rendered, there is no antecedent to “their” connected with “salvation;” and the faithful are not called the “sons” of Christ, but his brethren. As to the case of the participle for “bringing,” an accusative for a dative, it is an anomaly, says Bloomfield, that sometimes occurs in Paul’s writings and also in the classics. — Ed.

Fuente: Calvin’s Complete Commentary

2.

The necessity of Christs becoming a human being in order to accomplish this: Heb. 2:10-18. a. To demonstrate His power over Satan: Heb. 2:10-15.

Text

Heb. 2:10-15

Heb. 2:10 For it became Him, for Whom are all things, and through Whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through sufferings. Heb. 2:11 For both He that sanctifieth and they are sanctified are all of one: for which cause He is not ashamed to call them brethren, Heb. 2:12 saying,

I will declare Thy name unto My brethren,
In the midst of the congregation will I sing Thy praise.

Heb. 2:13 And again, I will put my trust in Him. And again, Behold, I and the children whom God hath given Me. Heb. 2:14 Since then the children are sharers in flesh and blood. He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is, the devil; Heb. 2:15 and might deliver all them who through fear of death were all their lifetime subject to bondage.

Paraphrase

Heb. 2:10 The salvation of mankind through the death of the Christ need not surprise you: For it belonged to God, Who is the last end as well as the first cause of all things, when bringing His many sons into heaven, to make the Captain of their salvation an effectual Saviour, through sufferings ending in death.

Heb. 2:11 Wherefore, that He might be a perfect Saviour, both He Who with His own blood sanctifieth, or fitteth men for appearing in the glorious presence of God, (Heb. 2:10.), and they who are sanctified, are all of one father, namely, Abraham, (Heb. 2:16.) that, being his brethren, he might have a strong affection for them: for which cause, though Jesus be the Son of God, He is not ashamed to love mankind, and to call them His brethren.

Heb. 2:12 Saying to His Father, when I appear in the human nature on the earth, I will declare Thy perfections to My brethren of mankind: In the midst of the congregation of My brethren I will sing praise to Thee for Thy goodness to men.

Heb. 2:13 And again Messiah is introduced, saying, I will put My trust in Him. And again, in the same prophecy, Behold I and the children, that is, the disciples, whom God hath given Me, are for signs and for wonders in Israel. This likewise shows, that He was to appear in the flesh among the Israelites.

Heb. 2:14 Since, then, the children given to the Son to be saved, participate of flesh and blood, by being born of parents who are flesh and blood, even He, to be capable of dying for them, in like manner partook of flesh and blood, by being born of a woman, that through death (the very evil which the devil brought on mankind by sin) He might render ineffectual the malicious designs of him who had the power of bringing death into the world, that is, the devil

Heb. 2:15 And deliver from eternal death, those penitent persons who, through the fear of future punishment, have passed the whole of their life in a grievous bondage.

Comment

for it became Him

Paul, or the author, explained Christs greatness. Now he shows why it was done:

a.

It was expedient.

b.

Because of the nature of God, it was becoming of God to do it.

c.

Because He loves, He would be constrained to do something about lost man.

for Whom are all things

A loving Father will commit all to the consecrated Son:

a.

Rom. 8:17 : Heirs of God and joint heirs with Jesus Christ.

b.

Heb. 1:2 : whom He appointed Heir

Christ has proven His worthiness but has not come unto the inheritance as yet:

a.

1Co. 15:24 : When He shall deliver up the kingdom to God.

b.

For the present, God is the owner of all things.

and through whom are all things

This can be said of both Christ and God.

a.

Of GodAct. 17:28 : In Him we live.

b.

Of ChristJoh. 1:3 : All things were made by Him.

c.

Joh. 1:10 : The world was made by Him.

d.

Col. 1:16-17 : By Him all things consist.

Creation is ascribed to the Son, but then all things are preserved by the power of God.

in bringing many sons unto glory

God is to add to His family through Jesus Christ:

a.

He desires all men to become part of His family.

1)

2Pe. 3:9 : not wishing that any should perish.

2)

Joh. 3:16 : whosoever believeth

b.

We have the privilege of choosing to be born into this family, unlike into our earthly home, where we had no choice. What is our glory?

a.

Php. 3:21 : fashioned like His glorious body.

b.

1Co. 15:43 : It is sown in dishonor; it is raised in glory. When will we have glory?

a.

We have some glory now:

1.

Rom. 8:21 : glorious liberty.

2.

1Pe. 4:14 : spirit of glory.

3.

Eph. 3:13 : tribulation which is your glory.

b.

We have glory that is yet to come:

1)

Col. 3:4 : When Christ shall be manifested, then shall ye also with Him be manifested in glory.

How do we receive this glory?

a.

2Th. 2:14 : He called you through our gospel to the obtaining of the glory of our Lord Jesus Christ.

b.

1Pe. 5:10; God of all grace who called you unto His eternal glory in Christ.

to make the Author of their salvation perfect

The Greek word for author is Archegos, a combination of two Greek words:

a.

The words mean to begin and to lead.

b.

The word Author is also translated Captain.

c.

Christ is our leader, and a perfect one.

d.

The idea of leadership is expressed elsewhere:

1.

Act. 5:31 : A Prince, a Saviour.

2.

Act. 3:15 : Prince of Life.

It is time the world should heed this Leader, Who alone can save.

perfect through sufferings

Suffering made Him perfectly qualified for the execution of His office:

a.

Christ was perfect in character, being without sin, but His experiences as man perfectly qualified Him to be a merciful High Priest.

b.

His perfection makes a good Bible study:

1.

Perfect in His life.

a)

Luk. 23:4 : Pilate found no fault.

b)

Heb. 4:15 : Tempted, yet without sin.

c)

1Pe. 1:19 : Without spot.

2.

Perfect in His sacrifice.

a)

Isa. 53:7 : Openeth not His mouth.

b)

Luk. 23:34 : Prayed for His enemies.

c)

1Pe. 1:19 : Without spot or blemish.

Suffering, tribulations, etc., serve to perfect us.

Rom. 5:3 : tribulation worketh stedfastness.

for both He that sanctifieth

What is meant by sanctifieth?

a.

The word is also translated consecrates.

b.

It means to set apart for a holy use, or to an office.

1.

Mat. 23:19.

2.

Joh. 17:17.

c.

It means to purify from pollution, either ceremonially or spiritually.

1.

CeremoniallyHeb. 9:9-10.

2.

Morally or spiritually1Th. 5:23.

d.

It means to purify from the guilt of sin by a free remission.

Heb. 10:10; Heb. 10:14; Heb. 10:18.

How are we sanctified?

a.

It is done in obedience to truth:

1.

Joh. 17:19 : Sanctified through the truth.

2.

2Ti. 2:21 : Vessels sanctified for the Masters use.

3.

1Co. 1:2 : Sanctified in Christ Jesus.

4.

1Ti. 4:5 : Sanctified by the Word. Who is meant by He?

a.

The connotation suggests Christ, for this one calls us brethren, and God does not do that.

b.

The other members of the Godhead do sanctify too.

1.

Holy SpiritRom. 15:16.

2.

GodJoh. 10:36.

and they that are sanctified are all of one

What is meant by all of one?

a.

Some suggest one race, one blood, one offering.

b.

Newell: It speaks of one kind of quality of being, rather than mere unity. (p. 52)

c.

One inheritance (Rom. 8:17) is suggested.

d.

Milligan says: Of one Father.

1.

This fits best, for we have a common Father with Jesus, Who calls us brothers.

2.

We do not have the devil as father, but Jesus own Father as our father.

for which cause He is not ashamed to call them brethren

Christ will be ashamed of all who are not sanctified:

a.

Mat. 10:33.

b.

Mar. 8:38.

If He calls us brothers, should we call Him brother?

a.

No, for we are brothers by grace.

b.

He is so much more than brother; He is Lord, God, Saviour, Master, King of kings, High Priest.

saying, I will declare Thy Name unto My brethren

This is a quotation from Psa. 22:22 :

a.

This is Christ speaking through David.

b.

The word declare is also translated proclaim.

The name of God is to be declared:

a.

Jesus in His miracles prayed and gave glory to God.

b.

Joh. 1:18 : Christ declared the God Whom men could not see. Who is meant by brethren?

a.

Some say, Christ also spoke to the Gentiles, and they were not His brothers.

1.

Mar. 7:26 : A Greeka Syrophoenician.

2.

Joh. 4:9 : Samaritan.

c.

This probably refers to the great victory when Christ and His brethren will be around the throne of God. Revelation 19.

In the midst of the congregation will I sing Thy praise

This phrase verifies the idea of Christ being with His church.
The church should praise God.

a.

Eph. 5:19 : Speaking . . . in psalms and hymns.

b.

Some churches roll up the rug on Sunday evening for dancing rather than for praising God.

And again I will put My trust in Him.

The source of this quotation is uncertain, for several places sound similar.

a.

Psa. 18:2 is suggested, for much of this Psalm is Messianic.

b.

2Sa. 22:3, Isa. 8:17; Isa. 12:2 are suggested.

An alternate translation says, I will confide in Him.
Who is trusting who?

a.

Is the Christ trusting in God?

b.

Does Christ have faith in God, when He knows God personally?

1.

It is true that knowledge eliminates faith.

2.

Christ did not have faith in Gods character or existence, for these He knew.

3.

Trust enters in when Gods purposes are yet to be fulfilled.

c.

Christ is our perfect example of trust.

And again, behold I and the children whom God hath given Me.

This is a quotation from Isa. 8:18.

a.

This quotation concerns Isaiah and his children and is applied to Christ and Gods children, His disciples. (Milligan)

b.

The idea probably is that the elder brother and the children will trust in God. A warning is therefore needed. Heb. 3:12 : evil heart of unbelief.

What is meant by children given unto Me?

a.

It does not mean that we become children of Christ, but children of God in the church of Christ.

b.

See Joh. 6:37 : All that the Father hath given Me, will come unto Me.

Notice the similarity in names of the type, Isaiah, and the antitype, Jesus.

a.

Isaiah means salvation of Jehovah.

b.

Jesus means Jehovahs salvation.

Since then the children are sharers in flesh and blood

The King James version says, partakers of flesh.
In flesh, man is sensuous, subject to infirmity and decay.

He also in like manner partook of the same

He did not become like an angel to save angels, but became like man to save man:

a.

Heb. 10:5 : a body Thou hast prepared.

b.

Php. 2:5-11 : took the form of a servant.

An immortal being cannot die, so Christ became mortal so that He could die for man.

that through death He might bring to nought

The Catholic Bible and the King James version translate nought as destroy.

a.

The word does not mean to annihilate, but to render useless. (Milligan)

b.

The devil is now only weakened; his power is gone. (Calvin)

c.

If these men are right, will the devil ever be destroyed? Yes. See Rev. 20:10.

through death is suggestive:

a.

Some accomplish in death that which they could not accomplish in life.

1.

Death of a mother, a wife, sometimes leads to the conversion of a father, a husband, a child.

2.

Death of men, when untimely, helps to make them national heroes, martyrs to a cause, and prompts men to arise to the cause.

b.

Through death Jesus could prove He had power over it, and authority over the grave. He demonstrated that He was the one who had the power over death.

1)

2Co. 5:1.

2)

1 Corinthians 15 :

him that had the power of death, that is the devil

The devil has an ambition, but his power is weakened:

a.

The meaning of his name:

1)

Diablos in Greek means accuser or slanderer.

2)

Satan in Hebrew means he who hates, an enemy.

b.

Pride was probably his downfall:

1Ti. 3:6 : lest being puffed up, he fall into the condemnation of the devil.

c.

He works to control man:

1.

Joh. 12:31; Joh. 16:11 : He is Prince of this world.

2.

Joh. 8:34; 1Ti. 3:7 : He seeks to enslave and ensnare.

d.

His power to accuse man as he did Job of old is gone:

1.

He cannot slander us before God, for we have been accepted.

2.

Jesus breaks the power of sin, and thus death, the result of sin, is broken.

and might deliver all them

Some feel that this refers directly to the Gentiles who had no revelation, but we may say that all is world-wide.
Christ is a deliverer for all men, not simply a national hero. This suggests that Christ is the help of man to escape the works of the devil.

a.

This is proven by 1Jn. 3:8 : That He might destroy the works of the devil.

b.

This word might is also translated may, which suggests futurity.

c.

Why does not God destroy the devil now?

1.

It would leave a vast number of orphans, for the devils children are numerous.

2.

A destruction of the devil would change this world from one of choice.

who through fear of death

Why do men fear death?

a.

Because of pain, misery.

b.

Because of the darkness and corruption of the grave.

c.

Because of the uncertainty of their condition and destiny beyond it.

For the Christian it loses its terror and sting:

a.

1Co. 15:55 : O death where is thy sting?

b.

Psa. 23:1 Thou art with me.

c.

1Th. 4:18 : Wherefore comfort one another with these words.

d.

2Co. 5:8 : at home with the Lord.

were all their lifetime subject to bondage.

Bondage is twofold:

a.

Bondage to fear is the one specifically meant.

1.

Men dread death, work against it, spend fortunes to prolong life and to escape it.

2.

Death haunts us, if not for self, for our loved ones.

b.

Bondage to sin is likewise present. See Rom. 6:16-18 : Servants . . . of sin unto death.

What is the end of those who are in bondage to fear?

a.

The answer is plain.

1.

Rev. 20:14-15.

2.

Mat. 25:46.

3.

Rev. 22:11.

b.

Christ delivers from this end.

Rom. 8:15 : received the spirit of adoption.

Study Questions

250.

How does God obtain sons?

251.

Does God want many sons? See 2Pe. 3:9; Joh. 3:16.

252.

Harmonize the expression, many with Jesus statement of the strait and narrow way.

253.

What will be our glory?

254.

Do we have any glory now?

255.

How do we obtain glory?

256.

Define the word author. What is its origin?

257.

What verses speak of Christ as a leader?

258.

How is the word, leader, translated by others?

259.

What made Christ perfect?

260.

Does this refer to His character?

261.

Could it refer to His quality as a leader?

262.

Discuss the verses that speak of Christs perfection.

263.

Does it refer to His being qualified by suffering?

264.

Of what value are sufferings for us? See Rom. 5:3.

265.

Give an exegesis of Heb. 2:11.

266.

What does sanctification mean?

267.

Who sanctified who, according to chapter 2?

268.

When are we sanctified? See Eph. 5:26.

269.

What is meant by, are all of one?

270.

Does the author refer to God, or to Christ?

271.

Does God ever call us brethren?

272.

What verse teaches that Christ will not be ashamed of us?

273.

Should we call Christ our brother?

274.

Do we have any record of Jesus singing?

275.

Where is this quotation found?

276.

What is the purpose of the singing?

277.

Who is meant by brethren?

278.

Whose name is declared?

279.

When will this singing take place? Revelation 19.

280.

Who has faith in whom?

281.

What is meant when it is said that Jesus would put His trust in God? Is faith present where there is knowledge? In what did He trust?

282.

Who are the children given to Christ?

283.

Are we children of Christ? cf. Joh. 6:37.

284.

Why did Christ share in flesh and blood according to Heb. 2:14?

285.

Why did Christ not take up the flesh of an angel?

286.

Why did He not remain immortal, and in heaven?

287.

Why is through death significant?

288.

What is meant by the word nought? Does it mean to annihilate?

289.

Does death prove a blessing in other realms?

290.

Could Christ die if He were not in the flesh?

291.

What could Christ prove by death? cf. 2Co. 5:1; 1 Corinthians 15.

292.

How can it be said that the devil had the power of death?

293.

Is the past tense significant in the words, had the power of death?

294.

What does the word devil mean?

295.

What is the Devil able to do according to Joh. 8:34; 1Ti. 3:7?

296.

Heb. 2:15 suggests deliverance from the fear of death. Do you feel that Christians are delivered, that they fear death less than non-Christians?

297.

Why are people fearful of death?

298.

Give verses that tell of mans freedom from the terror of death.

299.

What bondage is referred to?

300.

Is the devils power destroyed outright? If notwhy not?

Fuente: College Press Bible Study Textbook Series

(10) For.What seemed to Jews incredible, that the Christ should die, was ordained by the grace of God. For thus to make sufferings the path to His kingdom was worthy of God, for whose glory and through whose power all things exist; who as Creator commands all agencies, and who cannot but do that which will subserve His glory. If the means at which men wondered were chosen by God, no one may doubt their supreme fitness for the end. In what this fitness consisted the following words partially explain.

In bringing.It is doubtful whether the Greek word should not be rendered, having brought. With this translation we must certainly explain the words on the same principle as the past tenses of Heb. 2:7-8. As in the divine counsels all things were subjected to man, with the same propriety it may be said that God had brought many sons to glory when the Saviour suffered and died.

Many sons.The new thought here introduced is of great importance in the argument. The divine purpose is to bring many sons (comp. Heb. 1:14) unto glorythe glory already spoken of as reserved for manthrough His Son, who has Himself received this glory that He may make it theirs.

Captain.This word occurs in three other places. In Act. 5:31 it bears its original meaning, Leader (a Leader and a Saviour); in Heb. 12:2 and Act. 3:15 the idea of leading the way has passed into that of origination. In the present case, also, Author is the best rendering; but in a context which so distinctly presents our Lord as taking on Himself the conditions of mans lot, and so passing into the glory which He wins for man, the primary thought of leading must not be entirely set aside. It is as the Author of salvation that He is made perfect through sufferings. Three aspects of this truth are presented in the Epistle. By His suffering unto death He bare the sins of many (Heb. 2:9, Heb. 9:28); He offered the sacrifice of a perfect obedience (Heb. 5:8); He was enabled to be a perfect representative of man. This last thought pervades the remaining verses of the chapter.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. It became him It was suitable to the wisdom and goodness of God, who saw that the sufferings of one Son were the truest method and condition for bringing many sons unto glory. This becomingness of the suffering Messiah, our author adduces to convince and console those wavering Hebrews who desired a glorious, but disliked a crucified, Saviour.

For whom by whom all The author of our salvation is the author and proprietor of all. No method but that which became him which was worthy of his dignity as God of the universe could be adopted.

Many sons Who might be all the race, every man, if every man would consent. The divine idea, the brotherhood of Christ, extends to every man. The failure is not upon the part of God, but of man. Note on Eph 1:10.

Captain Rendered in Act 3:15, prince. The word signifies doubly an author or originator, and a military leader. It here includes both, and especially the latter, as presenting the image of Christ leading many unto glory.

Perfect Fitted and completed perfectly as the great leader of salvation.

Through sufferings So far from being a ground of misgiving, O ye tremulous Hebrews, the sufferings of our Captain are requisite in order to his perfect fitness and success in his divine enterprise. And let all sufferers know, throughout this suffering world, that as he was glorified through suffering, so our sufferings are glorified through him. Happy for us if our sufferings make us perfect as brethren of the Son. For this is the true mission of sorrow to solidify our virtues by trial, to deepen our characters by solemn experiences.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.’

The continual stress on the preparation of Jesus for His supreme task now continues. His crowning with the crown of glory and honour, received during His lifetime as He was ‘anointed’ and took His place as ‘the second man’ and received all the privileges of the first man before he fell, and was manifested at the transfiguration, and which He lived out in the midst of His suffering and endurance during His lifetime, and especially so in His last hours, was all part of the process of making Him ‘perfect through suffering’, perfect that is for what He had to achieve.

And it was that which enabled Him to accomplish the victory, and which depicted His fitness to be the Saviour. For this way of suffering was the way which was ‘becoming’ to God, ‘becoming’, that is, in the eyes of men and angels once they recognise the significance of it all, and ‘becoming’ in terms of the requirements of the Law and of morality. For once men see the truth they recognise that there was no other way. It was through living and suffering at the hands of rebellious man as the true Man that He was made fit to be the perfect sacrifice, and to lead His own to glory through suffering, and it was through suffering that He bore our sins (Isa 53:3). And this tied in with what the Scriptures had said must be (Psalms 22; Isaiah 50; Isaiah 53).

So when God ‘for Whom are all things’, as the Goal of Creation, and ‘through Whom are all things’, as the Architect and Upholder of Creation, sent forth Jesus as the ‘Author and Trek Leader of men’s salvation’, in order that through Him He might bring many sons to glory, He made Him perfect for His task through suffering, because He was taking the place of rebellious man. It was ‘becoming’, because it was necessary in the nature of things. For He must be both the victor and the victim. The victor because He had to triumph in life over adversity and walk the pathway of obedience in order to be fitted to be the victim, and the victim because He then bore in Himself the sins of others, dying in their place, while at the same time still being the victor because through the offering of Himself He triumphed. Triumph could not result until the sacrifice was made fit, and the price of sin was paid. And this will be explained in more detail throughout the chapters to come.

So in order to bring about salvation for men it was necessary for Him to be equipped and made suitable (‘made perfect’), it was necessary for Him to take on Himself the qualities required. And this was accomplished by Him being made fully man and by Him suffering as a man. As He endured the contradiction of sinners against Himself (Heb 12:3), as He was tempted in all points just as we are (Heb 4:15), as He was reviled (1Pe 2:23) and persecuted (Joh 5:16; Joh 15:20), so was He being prepared as the perfect sacrifice. And, as the final battle approached, so the sufferings multiplied. For only thus could He become the ‘author and trek leader’ of salvation, the One Who produced it, and researched it, and brought it about, and bestowed it, and would Himself lead us on to final salvation.

‘In bringing (leading) many sons to glory.’ For God’s aim in all this was to bring ‘many sons’ to share in the glory that Jesus Himself had received, to restore them to what they once were, and more. As in one man many had sinned (Rom 5:12), so from One Man would come the many who would be righteous (Rom 5:19), many sons. And as in one man sonship with God was lost (Luk 3:38; Gen 5:3), so from One only Son would come ‘many (adopted) sons’. And they, who had once been ‘crowned with glory and honour’ and had sadly forfeited it, would once again be crowned with glory and honour, sharing in His glory (Joh 17:22), and being reinstated, not only as lords of creation but as lords of all creations, and being enhanced as those who are more fully ‘crowned with glory and honour’ in Him. They would become His ‘brothers’, those whom He called to share with Him, Who was Himself the heir of all things (Heb 1:2), in those all things.

There is here a slight play on words, for the writer tells us that in ‘leading’ (agagonta) many sons to glory He made their ‘Leader’ (archegon) perfect through sufferings. The ‘ One Who led’ provided the perfect Leader.

‘‘In bringing (leading)’. The aorist active participle sees the whole of salvation as one completed process.

‘Many sons.’ This is the wonder of the Gospel, not only that Jesus humbled Himself to become man, but that He, through His sacrifice, exalted men who believed, so that they might become ‘sons’ of God, so that they might receive adoption as sons (Gal 4:4-7; Rom 8:15), a position which He had foreordained for them from the foundation of the world (Eph 1:4; Rom 8:29) . Thus do they become God’s grown up sons, a part of His family. And we rejoice and wonder in the fact that it was for ‘many’ (compare Isa 53:11-12). His work was not in vain or receiving of miserly reward.

‘The author of their salvation.’ ‘The author’ is ton archgon, a compound of arch and ag. It means one controlling an enterprise, one leading off, a trek-leader, a file-leader or a prince (Act 5:31), one blazing the way, a pioneer in faith (Heb 12:2), an author or source (Act 3:15). Any of the senses suit here, and while ‘author’ might be seen as most suitable because the idea seems to be of Him as the initiator, the play on words with God’s ‘leading’ of them points to ‘Leader’. Thus Jesus is both the author of our salvation, and our file leader in the process (so arose the translation ‘captain’) so that we may see a wider meaning as included. We need not limit it. A caravan or trek leader can fulfil all these functions both of initiating, making ready and seeing through the whole of the trek. He can be the one in overall control from start to finish.

‘Perfect through suffering.’ This is not referring to being made morally perfect, as though suffering had purged Him, for He was already that. It refers to His being made perfect and complete for the task that lay ahead, by being made truly man, by facing up to all that man had to face up to and overcoming it, by being crowned with glory and honour in His reinstatement as the lord of creation as man was originally intended to be, and by being ‘crowned with glory and honour’ with a crown of thorns and suffering as He faced up in death to all the power of sin and of the Enemy and his forces. Thus was He fitted for the task that was His.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus is the Author of our Salvation from Bondage to Restoration and Dominion – Man was originally designed to rule and reign upon the earth in fulfillment of the prophecy of Psa 8:5-7 (Heb 2:5-9). However, man fell from this place of authority beginning with the Fall in the Garden of Eden. Therefore, Jesus came in the form of a man, suffered and restored this authority through His Atonement and Resurrection so that we also could be restored to our position of authority as His brethren through our faith in Jesus (Heb 2:10-18). This passage of Scripture interprets Psa 8:5-7 to be a reference to both Jesus Christ, who fulfilled this Bible prophecy, and the Church, who rules and reigns through Christ Jesus (Heb 2:10-18). Jesus partook of flesh and blood in order to be the author of our salvation, and He is presently our Great High Priest to help us along this journey. He first paid for our sins, and He is now standing as our High Priest at the right hand of God the Father to bring us to the fulfillment of Psa 8:5-7, which tells us we will reign on earth over all things.

Heb 2:10-18 explains why Jesus was made, for a little while, lower than the angels. In order for Psa 8:4-6 to be fulfilled in mankind taking full dominion over the earth, Jesus Christ had to become our brother, one of mankind, and partake of flesh and blood (Heb 2:10-13) so that He could lead many brethren from the bondage of the devil (Heb 2:14-15) into restoration and dominion over this earth (Heb 2:16-18).

Jesus’ Faithfulness to God The faithfulness of Jesus Christ that is described in Heb 2:10-18 will be mentioned in the passage that follows it, which is the exhortation to the readers that corresponds to this message. It says, “Jesuswas faithful to Him who appointed Him.” (Heb 3:1-2)

The Purpose of Jesus’ Coming In His Incarnation, Jesus accomplished several things in order to secure man’s redemption:

1. He made ineffective the devil (verse 14)

2. He delivered us from the bondages of the devil (verse 15)

3. He became a merciful and faithful High Priest (verse 17)

Jesus Our Brother The declaration in Heb 2:10-18 that Jesus calls us brothers is an amazing concept in the Scriptures. If we try to understand our relationship as His brother from our earthly relationships, we can compare it to a family setting. Children are born together in home under their parents. The initial relationship that a son has with his father is submission and obedience. There comes a time when the son grows into a man. This relationship then develops into a more mature level. It is at this time that a grown son becomes a “brother” to his father. He still shows the same respect and honor, but now he enjoys fellowship at a more mature level, in which they now enjoy as relationship that any two brothers might enjoy.

Now, in the upcoming passages of Hebrews, the author will focus upon the need to go on into maturity, and not remain children; for a believer cannot enjoy certain privileges unless he grows into a mature child of God. He must grow in his knowledge of God’s word and in the anointings and gifts of the Spirit. This aspect of the Christian walk gives a believer a unique relationship with Jesus Christ in which He is not ashamed to call them brethren.

Heb 2:10  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.

Heb 2:10 “For it became him” Comments That is, “it was fitting for Him,” or “proper, right, suitable” for Him. The antecedent is God, who saw it fit to perfect Jesus Christ as the pioneer of man’s salvation through the Passion. Such an offering grace towards mankind properly fits within the character and nature of God. [173]

[173] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:10.

Heb 2:10 “for whom are all things, and by whom are all things” – Comments Craig Koester cites similar phrases by ancient philosophers with that used in Heb 2:10. He says the early Church used this phrase within the context of New Testament theology to draw a clear distinction between God and His creation. [174]

[174] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 226-227.

In Heb 2:10 the word Greek is used twice with two different meanings. This preposition is initially used with the accusative case, which denotes “direction, extent, or end of action.” [175] It is then used with the genitive to reflect agency. The phrase “for whom are all things” means that all of creation was directed towards Jesus as Lord and heir of all things in eternity future. The phrase “by whom are all things” means all things were made through the agency of Jesus Christ as the Word of God in eternity past. Jesus is the agent by which God created all things, and they were created for the Son. In this phrase, we hear the echo of the opening passage to this epistle, which says, “by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Heb 1:1) In other words, the epistle of Hebrews opens with the declaration that Jesus Christ the Son of God will inherit and rule over all and He has created all things in the beginning.

[175] H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto, Canada: The Macmillan Company, 1927), 91.

Within the context of Heb 2:10 where it mentions Jesus’ Passion, it shows us that Jesus Christ did not divest Himself of His divinity in the Incarnation. He remained fully God while becoming fully human.

Heb 2:10 “in bringing many sons unto glory” – Comments Through the atonement of Jesus Christ we are being brought back into our original place of glory and honor that mankind was first given in the Story of Creation, where we were called to take dominion over the earth. The phrase “in bringing many sons unto glory” echoes the charge given by the Lord to Joshua in Jos 1:2, “go over this Jordan, thou, and all this people, unto the land which I do give to them.”

What more important task to be issued to a man, than to the Man Jesus Christ in bringing depraved humanity into a right relationship with God the Father. I have been given many jobs to accomplish in my lifetime, some of them are great enough for me to boast; but of all of the jobs that mankind has ventured to carry out, even as great an as earthly king taking an empire and gathering all of the gold and silver upon earth, no task can be compared to the charge to bring mankind into right relationship with the Father. Yet, Jesus accepted this divine commission from His Father; and He fulfilled it. Jesus wearied Himself upon earth with this task. He awoke a great while before day in order to renew His strength in prayer. He healed the all the multitudes, an exhausting task. Can you imagine the passion and energy Jesus had to address every sickness in the congregation? Jesus escaped in a boat across the Lake of Galilee to find rest, only to meet the multitudes waiting for Him on the other shore. Neither did He deny them healing as well. This task of bringing sons to glory was not complete at Calvary, although He cried, “It is finished,” regarding His earthly mission. He must now become our Great High Priest and lead us through our journey in this life. His task it will not be complete until every son has been led into His glory. Now, the glory that awaits us, how do we describe it? As Spurgeon notes, if we are unable to explain the grace of God, of which we have now tasted, how can we attempt to explain the glory of which we have not yet partaken. [176] It will be a glory that exceeds our expectations, ten thousand times ten thousand more wonderful that the greatest pleasures in this earthly life.

[176] Charles Spurgeon, “The Captain of Our Salvation,” in The Metropolitan Tabernacle Pulpit, vol. 45, in The Ages Digital Library (Albany, Oregon: AGES Software, 1998), 261.

“many sons” The phrase “many sons” may refer to humanity in general due to the context of this passage, but it especially describes those who have embrace the Gospel. The term “son” shows a relationship of endearment from God towards humanity. In many nations, the term “son” is used broadly for a person who is beloved by a friend. A person may be called a son, daughter, father, or mother by the one who loves them, who is not necessarily a relative. This person is saying that he embraces someone as beloved as dear to him as a member of his own family. He is saying that this person is a part of the family of the human race. We see the phrase “many sons” used in Heb 2:10 in referring to the children of God in relation to Jesus Christ. This term reveals Jesus’ authority over the church. It also reveals that they were born into the kingdom, as a son is born from a father. Jesus also used the term “son” when speaking to the man whom He healed of the palsy.

Mat 9:2, “And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son , be of good cheer; thy sins be forgiven thee.”

“unto glory” – These sons have been crowned with the same glory and honor mentioned in Heb 2:7 (Psa 8:5-7), “thou crownedst him with glory and honour, and didst set him over the works of thy hands.” Our restored position of dominion is fulfilled when we put our faith in Jesus Christ as our Saviour. Note these insightful words from Frances J. Roberts regarding Heb 2:10, who says the phrase “unto glory” means God is bringing us into a place of maturity. The more mature we are as believers, the more we reflect His glory. In other words, the more we mature, the more we look like Christ, and reflect His image, or glory:

“My people are precious to Me, saith the Lord. No evil shall befall them without My knowledge. My grace have I lavished upon them to conform them to My image. My energies have I given for their nurture and development. I have not simply brought forth children, but am bringing sons into glory. I have rejoiced in their birth, but rejoice more deeply in their maturity.” [177]

[177] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 188.

Scripture Reference – Note:

Joh 17:22, “And the glory which thou gavest me I have given them; that they may be one, even as we are one:”

Heb 2:10 “to make the captain of their salvation” Word Study on “captain” – Strong says the Greek word (G747) means, “a chief leader.” BDAG says it means, “a leader, ruler, prince,” and can refer to an “originator, founder, one who begins.” Koester notes that it is a compound word consisting of (first) and (to lead), denoting a both leader or a founder, with the translation “pioneer” reflecting both aspects of this word. Koester says the word is used in the LXX for those who led the children of Israel in the wilderness (Num 10:4; Num 13:2-3) and into battle (Jdg 5:15; Jdg 9:44; Jdg 11:6; Jdg 11:11, 1Ch 5:24; 1Ch 8:28; 1Ch 26:26, 2Ch 23:14, Neh 2:9, Jdt 14:2 ). [178] William Lane believes the word may allude to the roles of pagan gods of Greek and Roman mythology and prefers the English translation “champion.” [179] This Greek word is used four times in the New Testament (Act 3:15; Act 5:31, Heb 2:10; Heb 12:2). Luke calls Jesus Christ the “ of life” (Act 3:15), and “ and Saviour” (Act 5:31). The author of Hebrews will use the analogy of Jesus Christ and Moses, who led the children of Israel in the wilderness (Heb 3:1-6). Jesus will later be called the author and finisher of our faith (Heb 12:2).

[178] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 228.

[179] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:10.

Act 3:15, “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.”

Act 5:31, “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”

Heb 2:10, “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.”

Heb 12:2, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

Comments – Jesus paved our way to salvation as the pioneer of our redemption (Heb 12:2). He did this through His Incarnation (Php 2:8) and through His obedience (Heb 5:8).

Php 2:8, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”

Heb 5:8, “Though he were a Son, yet learned he obedience by the things which he suffered;”

Joshua, the son of Nun, was the captain of Israel’s salvation as he led them in the conquest of the land of Canaan. In like manner, Jesus Christ has become the captain of our salvation. This phrase echoes the divine commission of Joshua, which says, “go over this Jordan, thou, and all this people, unto the land which I do give to them” Joshua’s leadership required perfect obedience; for if he failed, the people would not be able to go into the Promised Land. Jesus was perfect in His obedience. It was necessary for Him to suffer. It was necessary for Him to fast forty days and to hunger, and to be weary in ministry. It was necessary for Him to be spit upon, to have the crown of thorns pressed upon His head and into His bleeding scalp, in order to fulfill Scripture; it was necessary for Him to be mocked and scourged near death so that His flesh was torn and ripped from His body, to bear the cross on His shoulders until He collapsed, to have the nails driven through the palms of His hands and His feet, for a sword to be thrust through His side, for Him to die for you and me. He became our Captain through all of this suffering. I have to reconcile my discomforts as a missionary in Africa. I have to remember my calling to this ministry; I have to believe that my discomforts are necessary in order to accomplish my task of bringing the Gospel to the nations. I have to be convinced that the greater the sacrifice, the great the eternal reward. Jesus Christ was totally convinced that you and I were worth His suffering.

Heb 2:10 “perfect through sufferings” Comments The questions is often asked by commentators how the Son of God, who is introduced as “being the brightness of his glory, and the express image of his person” (Heb 1:1), has need to be made perfect. F. F. Bruce defines this perfection as “qualified in every way to be their high priest.” [180] Charles Trentham says that Christ’s perfection was, “to make him completely adequate for his task.” [181] William Lane cites nine uses of the verb in the LXX “to signify the act of consecrating a priest to his office,” [182] a ceremony that involved the sprinkling of blood. In other words, the pre-incarnate Christ was not qualified to be man’s advocate and High Priest before God until He Himself partook of flesh and blood and conquered sin, death, and the grave. John Piper says that Jesus began with an untested obedience and that through suffering His obtained a tested obedience. [183] This tested and proven obedience is His perfection.

[180] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 52.

[181] Charles A. Trentham, Hebrews- Revelation General Articles, in The Broadman Bible Commentary, vol. 12, ed. Clifton J. Allen (Nashville, Tennessee: Broadman Press, 1972), 27.

[182] Note Exodus 29:9, 29, 33, 35; Leviticus 4:5; 8:33; 16:32; 21:10; Numbers 3:3. See William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:10.

[183] John Piper, “ Hebrews 2:9-13 – Our Captain Made Perfect Through Suffering,” Gateway Media [on-line]; assessed 24 September 2011; available from http://gracewaymedia.com/?page=study&type=sr&sermon_id=18658&res_=Numbers 9 &select_id=4134; Internet.

Scripture References – Note:

Php 3:10, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;”

1Pe 4:14-16, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”

Heb 2:10 Comments Heb 2:9 refers to the Passion of Jesus Christ, whose sufferings were greater than what any man had endured. Heb 2:10 says that this suffering was necessary because Jesus was made perfect through it. It was also necessary and proper for Christ to suffer in order to fulfill Scripture (Mat 16:21, Mar 8:31, Luk 24:7; Luk 24:26; Luk 24:44, Joh 3:14, Act 3:18). [184] An atonement for sin was necessary in order for God’s wrath against mankind to be appeased. The blood of the Son of God was the only atonement acceptable to God for the sins of mankind.

[184] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 226.

Heb 2:11  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,

Heb 2:11 “For both he that sanctifieth and they who are sanctified are all of one” Word Study on “of” The Greek preposition may be translated “from,” so that this verse could say that we are all from one (God). The pronoun can be masculine or neuter, so that its antecedent is either God (masculine), or flesh (neuter). Thus, the text can read either “all of one (God)” or “all of one (family).”

Comments The Old Testament priest was ceremoniously consecrated with beautiful garments and the sprinkling of blood in order that he might be sanctified for his priestly office (Exodus 28-29). The reference to Christ’s perfection, or consecration, in the previous verse blends into the statement of His sanctification. We are one with Christ Jesus in two different aspects.

We are one in that we all have partaken of flesh and blood and we all must face death. In addition, we are one with Christ spiritually, just as a husband and wife become one in spirit. Although the wife is subject to the husband, she is a partaker in all of his possessions and honor in this life. Likewise, we are one with Jesus. What is His is ours. Thus, we share with Christ in being crowned with glory and honor and in His sanctification. We have been cleansed from defilement of sin and sanctified as God’s children through Christ’s Atonement.

We are all of one because we were made for each other. Have you ever heard two people in love say that they were made for each other? Just like this couple, we are the perfect match for Jesus, the compliment and bride made for Christ Jesus. He would have no other way, than for you and I to spend eternity with Him. He is the Romeo romancing Juliet. He is the handsome prince rescuing the endangered princess. He is the great hero in the movie that sets the heroine free. Why? Because we are destined for Him; He is in love with us. Together, we are one. God made no mistakes in His creation. He ended each day saying that what He created was good. In God’s eyes, you and I are good, We qualify to be rescued in the great rescue plan made by God before the foundation of the earth. It cost Him everything to rescue you and I. We are now one with Him because we are a part of His original design, and He never says, “this is bad,” for all He created is good. He is not ashamed to be our friend and Lover.

Scripture Reference – Note:

Joh 17:22-23, “And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.”

Heb 2:11 “for which cause he is not ashamed to call them brethren” Comments Koester notes that these Jews living in pagan societies were often treated with contempt, a fact mentioned within the Epistle itself (Heb 10:32-34; Heb 13:13-14). [185] However, Jesus is not ashamed to call those who believe in Him “brethren” because He partook of flesh and blood and became one of us. When we are born again, we become one with Him (Joh 17:21). The term “brethren” describes equal rank with Jesus being the first-born among many brethren (Rom 8:29). As brethren, we all equally share in having dominion upon the earth with Jesus Christ as our brother in fulfillment of Psa 8:5-7. Within society, the term “brother” implies those with the same social views and unity among individuals.

[185] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 230.

Joh 17:21, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.”

Rom 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”

Illustration of the Concept of Brotherhood – I would like to take a minute to explain the importance of brotherhood. Brotherhood is something we do not think much about in the United States because we are so independent in our lifestyles. However, once you go overseas, independence is not what people value as much as identification with something of value. Overseas, people enjoy being identified with the local church. I have observed how the Church choir members in the nation of Uganda come to church in the same public transport, ladies wear the same attire and hairdos. In America, we may wear the same choir robes for the duration of the service; but we will take them off as soon as possible. In America, we drive to church in separate cars, all unique in color and shape; ladies look in the church service for someone wearing the same dress, hoping they are unique. Americans are very independent minded; but identification is the opposite, and this mindset can be found in many nations of the world. Identification is brotherhood. It is a sense of belonging together and sharing everything in life together. I have learned the value of brotherhood in Uganda as a manager of a Christian television station. Because we are very front and center in the nation, in our early years we have had big government bullies try to push us around. In fact, on three occasions, we have had to go to the Ugandan State House and ask for help. In a sense, those who helped me were my brothers. There were times I had to put my boxing gloves on and fight for my ministry’s civil rights. Those were times that I needed someone somewhere in the nation that saw me as their brother. I was able to get acquainted with the Inspector General of Police in Uganda named Francis Lwega. After that, when I was pulled over by traffic police and harassed,, I would simply tell them that I would call my friend Francis Lwega, and the police would leave me alone because they recognized this name. Several years ago, our television ministry had a dispute with the chairman and Uganda Broadcasting Corporation, who regulated the broadcasting industry in the nation. I wrote a letter to the President Museveni and I said that I need help. A few days later, I received a call from the president of the nation and he stepped into this dispute. He became my brother in this dispute. I prevailed in this dispute. I have learned to be friends with key people in the nation of Uganda who have the strength and character to help me overcome the big bullies. These are my brothers. In the same way, Jesus is our brother; and He is the Captain who will lead you through troubled times. I am telling you, you cannot walk through life and fulfill the Great Commission of spreading the Gospel across the world without your big brother, Jesus Christ, helping you. Our original purpose and intent in Uganda as a Christian television station would have failed years ago had we not developed friendship in the government. I have a number of other friends in Uganda in key places; and I keep their phone numbers at hand. I do not call them all the time; but when I really need help, I will call a friend, a brother.

Scripture Reference Jesus Christ referred to believers as “brothers” a number of times during His earthly ministry. Paul makes a similar reference in his epistle to the Romans.

Mat 12:48-50, “But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, 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.”

Mat 25:40, “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

Mat 28:10, “Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.”

Joh 20:17, “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren , and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.”

Rom 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren .”

Heb 2:12  Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

Heb 2:12 “in the midst of the church” Comments – The Greek word translated “church” in the New Testament literally means, “an assembly or congregation.” It is used in the LXX to denote the congregation of the children of Israel. Koester notes that this word was also used for civic gathers in the Greco-Roman society. [186] The of the New Testament is but an extension of the children of Israel for those who accepted Jesus as the Messiah (Romans 9-11). The early Christian converts saw themselves as connected with the “ekklesia” of the Old Testament. [187] This is why Paul called the New Testament Church the “Israel of God” in his epistle to the Galatians.

[186] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 230.

[187] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 84.

Gal 6:16, “And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God .”

Heb 2:12 Comments – Heb 2:12 gives us a quote from Psa 22:22, which comes from a Messianic passage describing the crucifixion of the Lord Jesus Christ (Psa 22:1-21), followed by a passage on praise (Psa 22:22-27), and a declaration of the restoration of righteousness upon the earth (Psa 22:28-31). Thus, this verse is quoted within the context of the Passion (Heb 2:9) and Resurrection of Jesus Christ (Heb 2:10), and justification of the saints (Heb 2:11). Jesus’ Passion and death is vindicated by His victory in the Resurrection and redemption of God’s children. The words of the Messiah have turned from sorrow to joy.

Psa 22:22, “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.”

The brethren and the Church are one and the same.

Heb 2:13  And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Heb 2:13 Comments In Heb 2:13 the author appears to quote from the LXX by taking excerpts from Isa 8:17-18.

Isa 8:17 reads, “And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him .” ( KJV)

Brenton, “ And [one] shall say, I will wait for God, who has turned away his face from the house of Jacob, and I will trust in him .” (Isa 8:17)

Isa 8:18 reads, “ Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.” ( KJV)

Brenton, “ Behold I and the children which God has given me : and they shall be [for] signs and wonders in the house of Israel from the Lord of hosts, who dwells in mount Sion.” (Isa 8:18)

This Old Testament passage in the book of Isaiah says that Jesus Himself and the Church will put their trust in God.

Jesus was required to trust in God in the midst of His trials, just as we are required to do. He would not have asked us to do something that He Himself was not willing to do. In Heb 2:12-13 we have a clear reflection, a clear testimony, of Jesus’ Resurrection, after having partaken of flesh and blood and suffered on Calvary; so, we are his brothers. Although we are “tortured, have trial of cruel mockings and scourgings, yes, even of bonds and imprisonment, stoned, they were sawn asunder, tempted, slain by the sword, wandering about in sheepskins and goatskins; being destitute, afflicted, tormented,” in all of this, He is not ashamed of us.

Heb 2:13 Scripture References – “And again, I will put my trust in him” – Note similar verses:

Psa 18:2, “The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.”

Isa 12:2, “Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.”

“And again, Behold I and the children which God hath given me” Note similar verses:

Joh 10:29, “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.”

Joh 17:6, “I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.”

Joh 17:9-12, “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.”

Heb 2:12-13 Comments Two Old Testament Witnesses of the Church as Jesus’ Brethren The author of Hebrews offers two Old Testament witnesses (Psalms and Isaiah) that the Church is to share in Jesus’ glory and honor and in all things that are made subject to Him. The Church will rule and reign with Him (2Ti 2:12, Rev 20:6).

2Ti 2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny us:”

Rev 20:6, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”

Note that it is Jesus who is saying these things. Yet, in the Old Testament passages, they were spoken through the Psalmist and through Isaiah. So, it demonstrates the fact that the Psalmist and Isaiah were speaking by the inspiration of Holy Spirit.

Heb 2:14  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;

Heb 2:14 “Forasmuch then as the children are partakers of flesh and blood” Comments The term “children” connects the thoughts of the previous verse, and is a quote from Isa 8:18, “Behold I and the children which God hath given me.”

Heb 2:14 “he also himself likewise took part of the same” Comments The Greek word translated “same” in English is in the plural, so that it means, “same (things).” Jesus also partook of both flesh and blood. In other words, He was fully human as well as fully God.

Scripture Reference – Note a similar verse:

Joh 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

Php 2:7, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:”

1Ti 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

Heb 2:14 “that through death he might destroy him that had the power of death, that is, the devil” Comments – Heb 2:14 tells us that Satan “had” the power of death. This means that he no longer has the power over death; for all power and authority has been given unto Christ Jesus at His resurrection. The Devil’s destruction has not reached its fulness, but is in progress, culminating with his eternal destruction in the lake of fire (Rev 20:10).

Rev 20:10, “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”

Scripture Reference – Note similar verses:

Luk 10:18, “And he said unto them, I beheld Satan as lightning fall from heaven.”

Joh 12:31, “Now is the judgment of this world: now shall the prince of this world be cast out.”

Joh 16:11, “Of judgment, because the prince of this world is judged.”

1Jn 3:8, “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.”

Rev 12:11, “And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.”

Heb 2:14 Comments – The verb (partake) is use in the perfect tense in Heb 2:14, while the verb (share) is the aorist tense. Paul Ellingworth paraphrases Heb 2:14 using this distinction of Greek verb tenses to read, “the ‘children’ share permanently with one another a common human nature, and at a particular time Jesus himself also shared it with them.” [188]

[188] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 171.

Ellingworth believes the verbs and in Heb 2:14 are essentially interchangeable in meaning, reflecting stylistic variety, as noted earlier regarding the use of in Heb 2:8 and in Heb 2:9. [189]

[189] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 171.

Jesus Christ could not die because He was immortal, but as flesh and blood He took upon Himself the mortality that held mankind in bondage. As a man, Jesus now could die for our sins. Although we did not have the power over death, Jesus Christ Himself held the power over death, even in the grave, because He never ceased being God.

Heb 2:15  And deliver them who through fear of death were all their lifetime subject to bondage.

Heb 2:15 Comments Although we were destined to reign over the earth in the Story of Creation, because of the fall of man and the resulting penalty of death, we became servants of the one who deceived Adam and Eve, which is the devil. Man’s fear of death became the “king of terrors,” [190] for no greater fear on earth exists than that which threatens man with physical death. Although Jesus destroyed the power of the devil in order to deliver mankind from the bondage of fear, no one can experience that deliverance until they heed the Gospel call. A person must heed the Gospel in order to experience deliverance and freedom from sin and Satan. Spurgeon described “death” as “Satan’s masterpiece.” [191] The greatest accomplishment of his wicked enterprise was to bring death upon mankind, the pinnacle of God’s creation.

[190] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 51.

[191] Charles Spurgeon, “The Destroyer Destroyed,” in The Metropolitan Tabernacle Pulpit, vol. 4, in The Ages Digital Library (Albany, Oregon: AGES Software, 1998), 20.

Through faith in Christ Jesus, we have been called unto liberty, not back into bondage (Rom 8:15). Due to the fear of the death of finances, health, job, marriage, family, etc., a man will place himself in bondage by making fear-based decisions. Thus, through that fear, man puts himself under Satan’s dominion. Satan operates in this world through fear. He moves people and controls them by making them live in fear. This fear brings them into bondage to him.

Rom 8:15, “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.”

Illustration of the Concept of Fear of Death – I have seen the concept of “fear of death” very clearly illustrated in my life and ministry as a missionary while working overseas in a nation fear-based. Did you know that the world lives in fear: tremendous fear? My Father-in-law lived in Saudi Arabia for a few years and explained how fearful the people are about committing a crime, since the penalty for theft and other petty crimes is beheading. The Islamic nations are very fear-based in their culture. I live in Africa where people are terrified of government leaders. We are unique in the United States in that we make decisions as individuals and as a society that is faith-based. In other words, we do things because it is the right decision to make and not because we are afraid of someone. However, such faith-based thinking does not happen in most of the world, generally not in non-Judeo-Christian cultures. In many nations, decisions are very fear-based. In Christ Jesus, we have been rescued from that bondage of fear.

Heb 2:16  For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

Heb 2:16 “For verily he took not on him the nature of angels” Word Study on “took” BDAG says the Greek word “took” ( ) (G1949) literally means, “to take hold of, grasp, catch,” but can be used figuratively to mean, “be concerned with, take an interest in, help.” Therefore, there are two predominant shades of meaning used in modern English translations.

1. Literally – to become like:

KJV, “he took not on the nature of”

RWebster, “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.”

BBE, “For, truly, he does not take on the life of angels, but that of the seed of Abraham.”

1. Figurative – to help:

ASV, “For verily not to angels doth he give help, but he giveth help to the seed of Abraham.”

NIV, “For surely it is not angels he helps, but Abraham’s descendents.”

RSV, “concerned with”

Comments God loves the angels, and they are an important part of God’s creation and plan. However, Heb 2:16 reveals that God made no provision in His plan of redemption for the fallen angels, including the devil. The reason is that these creatures sinned willfully while dwelling in the presence of God and chose to rebel against him. This was not so with man’s fall, since he has sinned in ignorance (Act 17:30).

Act 17:30, “And the times of this ignorance God winked at; but now commandeth all men every where to repent:”

Heb 2:16 “but he took on him the seed of Abraham” Comments The phrase “seed of Abraham” refers to one of the greatest promised of the Old Testament. God promised Abraham that the Messiah would come through his seed (Gal 3:16). Paul calls believers the seed of Abraham (Gal 3:29). Thus, this seed does not include the ungodly (even of Jewish descent), who refuse to submit themselves to the Saviour of the souls, Jesus Christ. The prophecy found in Psa 8:4-5 does not refer to angels taking dominion upon the earth, but to God’s children, who are called “the seed of Abraham” in Heb 2:16.

Gal 3:16, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.”

Gal 3:29, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

We note that Abraham was called a “friend of God.” Perhaps one reason why is because the Canaanites saw God’s favor upon Abraham, and they noted God’s divine providence throughout his life. Although Abraham dwelt in the land of Canaan, where he had no real friends, his friendship with God brought him widespread recognition among the city states of ancient Canaan.

Jas 2:23, “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.”

Scripture References – Note other Scriptural references to the seed of Abraham. Some scholars believe the author of Hebrews took the phrase “seed of Abraham” from Isa 41:8-10. [192]

[192] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 222.

Isa 41:8-10, “But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend . Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.”

Note also:

Gal 4:4, “But when the fulness of the time was come, God sent forth his Son, made of a woman , made under the law,”

Heb 2:16 Comments A comment should be made regarding the absence of the Greek articles preceding angels and the seed of Abraham mentioned in Heb 2:16, which is similar in structure to the phrase “God has spoken to us by Son” (Heb 1:2). The absence of the Greek article means that these words or phrases refer to a distinction of class, rather than to individuals. (The definite article identifies an individual within a class, while its absence includes an entire classification. In other words, there is the heavenly class of angels, and there is the individual angel named Michael.) Jesus partook of the “class” of human flesh and blood, rather than the class of angels. [193]

[193] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 223.

The verb is used in the present tense. If this word is translated literally to mean, “grasp, take hold of,” then the aorist tense (past tense) must be used (as in the KJV); however, the figurative sense of “help” allows us to interpret Heb 2:16 in the present tense to mean that Jesus is continually involved in our daily lives. F. F. Bruce offers perhaps the better definition saying that “‘taking hold’ carries with it the idea of help and deliverance.” He supports this statement by citing the use of this verb in Heb 8:9, “when I took them by the hand to lead them out of the land of Egypt” [194] Paul Ellingworth notes that “the present tense would be inappropriate for a reference to the incarnation,” [195] since the incarnation was a past event best expressed by the aorist tense.

[194] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 51.

[195] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 177.

Heb 2:17  Wherefore in all things it behoved 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.

Heb 2:17 “Wherefore in all things it behoved him to be made like unto his brethren” Comments “ Wherefore” – Paul Ellingworth believes Heb 2:17 a serves this passage of Scripture by summing up Heb 2:10-16 regarding Jesus’ Incarnation, noting the use of as a stronger conjunction than . [196]

[196] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 180.

“in all thingsto be made like unto his brethren” – Jesus was all man (Heb 2:17) and all God (Col 2:9), fully human and fully divine. Gregory Nazianzen discusses how it was necessary for Christ Jesus to be fully man in order to fully redeem mankind. [197] The reference to the brethren picks up a key word from Heb 2:10-13, which emphasized Jesus’ close relationship with God’s children. Heb 2:17 amplifies the fact that He was made like us in every aspect, since the phrase (all things) has been fronted in the sentence structure. In order for His Atonement to be complete, it was necessary for His humanity to be complete as well.

[197] Gregory Nazianzen Letters: Division 1 – Epistle CI: To Cledonius the Priest Against Apollinarius. See Gregory Nazianzen, in A Select Library of the Nicene and Post-Nicene Fathers, Second Series, vol. 7: Cyril of Jerusalem and Gregory Nazianzen. ed. Philip Schaff (Oxford: James Parker and Company, 1894), 440.

Col 2:9, “For in him dwelleth all the fulness of the Godhead bodily.”

“it behoved him” – Paul Ellingworth says the word “indicates moral obligation rather than the pressure of force.” [198]

[198] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 180.

Scripture Reference – Note:

Php 2:7-8, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”

Heb 2:17 “that he might be a merciful and faithful high priest in things pertaining to God” – Comments Jesus Christ partook of mortal flesh and blood in order to understand and sympathize with mankind’s weaknesses; yet, He had to be sinless as a man in order to serve as High Priest in behalf of man’s sins. This two-fold qualification for priesthood is mentioned shortly as “apostle” and “high priest” (Heb 3:1-2). Jesus can now be merciful towards men having suffered as a man, and He was faithful towards God because of His obedience to the Cross. Thus, Jas 2:13 says, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”

The closest Old Testament motif of a faithful high priest is found in the prophet Samuel (1Sa 2:35).

1Sa 2:35, “And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.”

Heb 2:17 “to make reconciliation for the sins of the people” Word Study on “make reconciliation” Strong says the Greek word (G2433) means, “to conciliate, to atone for sin), to propitiate.” Allen says this word refers to an atonement for sins with the intent of “averting” God’s wrath, thus the element of propitiation. [199] William Lane says “propitiation” is favored over “expiation” because of the use of in Classical literature as well as the LXX. [200]

[199] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 224.

[200] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:17.

New Testament uses of (Luk 18:13, Heb 2:7) and its derivatives (1Jn 2:2; 1Jn 4:10) and (Rom 3:25, Heb 9:5) on a number of occasions. For example, the Greek verb (G2433) (“reconciliation”) is used in Heb 2:17, which means, “to conciliate, to atone for (sin), to be propitious” ( Strong), and “expiate” ( BDAG). It carries the idea of making a payment in order to appease God’s wrath.

Heb 2:17, “Wherefore in all things it behoved 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 .”

The Greek word (G2434) (merciful), which means, “an atonement, an expiator.” The Enhanced Strong says it is used 2 times in the New Testament (1Jn 2:2; 1Jn 4:10), being translated in the KJV as “propitiation 2.”

1Jn 2:2, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”

1Jn 4:10, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”

The Greek noun means, “that which expiates or propitiates, a means of expiation, a gift to procure expiation” ( BDAG). This word is used twice in the New Testament

Rom 3:25, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;”

Heb 9:5, “And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.”

Another family of Greek words that are translated as “reconcile” in the New Testament is:

1. The Greek word (G2643) means, “restoration to (the divine) favor” ( Strong), or “reconciliation” ( BDAG) The Greek word (G2644) means, “to reconcile” ( BDAG). Several uses of this word are:

Rom 5:10-11, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled , we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.”

Rom 11:15, “For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?”

1Co 7:11, “But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”

2Co 5:18-20, “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation . Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”

2. The Greek word (G1259) means, “to change thoroughly, to conciliate” ( Strong), or “become reconciled” ( BDAG). Strong says it comes from two Greek words:

( ) – Through or within (G1223)

( ) – Truly (G230)

This Greek word is used in Mat 5:24, “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”

3. The Greek word (G604) means, “to reconcile fully” ( Strong), or “reconcile” ( BDAG). Strong says it comes from two Greek words:

( ) – Away from (G575)

( ) – To reconcile (G2644)

Note the uses of this word:

Eph 2:16, “And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:”

Col 1:20-21, “And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled”

Comments F. F. Bruce says that Jesus accomplished what every high priest under the Law only did symbolically, which was to do away completely with the sins of the people and remove entirely the “barrier” that stood between them and God. [201]

[201] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 53.

Heb 2:17 Comments Heb 2:17 reflects the central theme of the book of Hebrews, which is the High Priesthood of Jesus Christ. This verse echoes the language of the Mosaic Law when it describes the office of the high priest making atonement for the “sins of the people.” His incarnation allows his identification with mankind to be complete. [202]

[202] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:14.

Heb 2:18  For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Heb 2:18 Word Study on “to succor” Strong says the Greek word “succor” ( ) (G997) means, “to aid or relieve.” BDAG says it means, “furnish aid, help, come to the aid of.” Strong says this comes from two words, ( ) (G995), meaning, “a cry,” plus ( ), meaning, “to run.” Thus, it literally means, “to run to the cry of.” Within the context of a discourse on Jesus Christ as our Great High Priest, this help implies prayer and intercession to the Father in behalf of His brethren.

Heb 2:18 Comments The use of the perfect tense for can indicate that Jesus’ suffering took place in the past, but its effects linger into the present, or it can indicate that Jesus suffered for a period of time reaching a climax at His death. [203]

[203] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 191.

What does Jesus Christ help us to overcome? Within the context of Heb 2:5-18, He is restoring us to our original place of dominion upon the earth. How does Jesus Christ now help them who are tempted? As High Priest, Jesus is now our intercessor so that we can persevere and overcome in this life. Therefore, the following lengthy passage of Scripture (Heb 3:1 to Heb 10:18) will discuss at length the office of Jesus Christ as our Great High Priest, who ever lives to make intercession for the saints.

The author of Hebrews will refer to this principle of Jesus being able to help us because He Himself has suffered as we have suffered. In Heb 4:15 we are told that Jesus can now be moved with the feelings of our infirmities because He has been tempted like we have. He explains that the office of a high priest is filled by men who have also been compassed with the same infirmities of those he is helping, so that he can have compassion on the ignorant.

Heb 4:15, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”

Heb 5:1-2, “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.”

Illustration – When I have suffered in this life, I am able to sympathize better with those who have suffered in a similar way. For example, I know what it is like to lose my mother. I understand the guilt of falling into sin as a child of God. I know what it is like to labour under the sun and strain my physical body day after day. I understand some aspects of suffering. Praise God, Jesus Christ fully understands our sufferings, for He has fully suffered. He is now able to sympathize with us and help us when we suffer.

Heb 2:17-18 Comments The Levitical Priesthood Failed to Secure Aid to Israel, While Jesus is Our Faithful High Priest – Had the Levitical priesthood done their job, God would not have judged Israel, and destroyed it in His wrath. These priests failed in securing Israel’s atonement. However, Jesus Christ is our faithful High Priest, who lives forever to intercede for us and to secure our entrance into Heaven.

Fuente: Everett’s Study Notes on the Holy Scriptures

The humiliation of the Son justified:

v. 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.

v. 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,

v. 12. saying, I will declare Thy name unto My brethren, in the midst of the Church will I sing praise unto Thee.

v. 13. And again, I will put My trust in Him. And again, Behold, I and the children which God hath given Me.

It was to be expected that human reason might register an objection at this point, not understanding the necessity for such a humiliation, for Christ’s suffering and death. But the answer is plain: For it behooved Him, on whose account all things exist and through whom all things came into being, as One who brought many sons to glory, to make perfect the Prince of their salvation through sufferings. The way may seem strange to natural man, a stumbling-block to the Jews and an offense to the Greeks, but that is the way which God, for whom and by whom the universe exists and is preserved, chose in His wisdom. It was a way which fitted well with the essence and attributes of the great God, the Creator and Preserver of all things in heaven and earth, of Him who is Love and whose grace had already, in the time before Christ, led many simple believers to the blessing of eternal glory. It was proper that this God of our salvation should perfect, complete, glorify Jesus Christ, the Prince of our salvation, the man who is the Author and Finisher of our faith, chap. 12:2, by way of suffering and death. Christ’s work would never have reached that perfection which made its blessings available for all men, if it had not been carried out in the manner described in the Gospel.

The next verses contain a proof for this: For He that sanctifies and they that are sanctified are all of One; for which reason He also is not ashamed to call them brethren, saying, I will proclaim Thy name to My brethren, in the midst of the Church I will sing hymns to Thee; and again, I will put My trust in Him; and again, Behold, I and the children which God gave Me. He that sanctifies, Jesus Christ, and they that are sanctified, consecrated to God, the children of God by faith in Christ Jesus, are all of One, of the one Father above, Joh 20:17. And the Lord Jesus is not ashamed to acknowledge this kinship and live up to the obligations which it imposes. He did this even in the prophecy of the Old Testament, as when He called the believers His brethren, Psa 22:22, or when He spoke as a member of the congregation of believers, expressing their and His common faith in God, Psa 18:2; Isa 12:2, or when He stepped before God in His character of Advocate for His brethren, referring to them as the children whom the Lord had given Him, Isa 8:18. This conduct of Christ shows why it was altogether fitting and right for God to choose the way of salvation through His blood as the way to heaven for all men. This idea is now made the subject of a special paragraph.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 2:10-15. For it became him, &c. Very different are the explanations given of this passage; that which appears to me the plainest and most just, is as follows: Heb 2:10. “Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined. For, though the Jews dream of a temporal Messiah, as a scheme conducive to the divine glory, it well became him,it was expedient that, in order to act worthy of himself, he should take this method; He, for whom are all things, and by whom are all things; that glorious Being, who is the first cause and last end of all,in pursuit of the great and important design that he had formed, of conducting all his faithful saints to the possession of that inheritance of glory intended for them;to make and constitute Jesus, his only begotten and best-beloved Son, the leader and prince of their salvation, and to make him perfect, or completely fit for the full execution of his office,by a long train of various and extremesufferings, whereby he was as it were solemnly consecrated to it. Heb 2:11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified (that is, consecrated and introduced to God with such acceptance,) are all of one family, all in a sense the seed of Abraham by faith; for which cause he is not ashamed to call them, who thus yield to be saved by his grace, his brethren: Heb 2:12. Saying,in the person of David, who represented the Messiah in his sufferings and exaltation,I will declare thy name to my brethren, in the midst of the church will I praise thee. Heb 2:13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties, as others were, he says in a psalm which sets forth his triumph overhis enemies, I will trust in him, as the saints have done in all ages, only in an infinitely higher sense; and again elsewhere, in the person of Isaiah, Behold I, and the children which God hath given me, are for signs and for wonders, Heb 2:14. Seeing then that those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated of them, that thereby becoming capable of those sufferings, to which, without such an union with flesh, this divine Sanctifier could not have been liable, he might by his own voluntary and meritorious death abolish and depose him, who by divine permission had the empire of death, and led it in his train, when he made his first invasion on mankind;that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God’s righteous permission, be the executioner of it. Heb 2:15. But Christ, the great prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan,mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime obnoxious to bondage: having nothing to expect, in consequence of it,if they rightly understood their state, but future misery; whereas now, changing their Lord, they have happily changed their condition; and are, as many as have believed in him, the heirs of eternal life.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 2:10 . Not without design has the author, Heb 2:9 , added to the declaration the indication of the cause, , and then brought into relief this superadded clause by the final statement: . For the Redeemer’s death of the cross, ridiculed by the Gentiles as folly, was to the Jews an offence (1Co 1:23 ). Even to the Hebrews, to whom the author is writing, the thought of a Messiah who passed through sufferings and death might be a stumbling-block not yet surmounted, and, with other things, have contributed to shake their confidence in Christianity, and incline them to relapse into Judaism. Without, therefore, further giving express utterance to the conclusion to be expected after Heb 2:9 (see on Heb 2:9 , init. ), but rather leaving the supplying of the same to the readers, the author passes over, Heb 2:10 ff., at once to the justification of that fact regarded as an offence, in bringing into relief the consideration that the choice of that way, so apparently strange, of causing the Messiah to attain to glory through sufferings and death, was altogether worthy of God (Heb 2:10 ), and necessary (Heb 2:14-18 ), in order that Christ might be qualified to be the redeemer of sinful humanity.

Wrongly does Tholuck suppose that Heb 2:10 attaches itself to , Heb 2:9 , and expresses the thought that the glorification of Him could not fail of its accomplishment, who became to others the author of salvation. For the centre of gravity in the proposition lies not in , but in , which Tholuck erroneously degrades to a mere “secondary thought.”

] it was befitting ; not an expression of necessity (Kuinoel, Bloomfield, al .), but of meetness and becomingness , in relation partly to the nature of God (comp. ), partly to the ends He would attain (cf. Heb 2:14-18 ). Comp. Philo, Legg. allegor . I. p. 48 E (with Mangey, I. p. 53): .

De incorrupt. Mundi , p. 950 B (with Mangey, II. p. 500): .

, ] does not relate to Christ (Primasius, Hunnius, Knigsmann, Cramer, al .), but is a periphrasis for God . This periphrastic delineation, however, of the divine characteristics justifies the in its truth and naturalness. For He who is the Supreme Cause and Creator of the Universe cannot have done anything unworthy of Himself.

] the totality of all that exists , not merely that which serves for the bringing about of salvation (Schlichting, Grotius, Limborch, Paulus).

] for the sake of whom , [46] characterizes God as the One for whom, i.e. to accomplish whose ends, all things are designed, and corresponds to the , Rom 11:36 , 1Co 8:6 ; while characterizes Him as the One by whom all things have been effected or created, inasmuch as, according to the popular conception, the notion of the originating is not strictly separated from that of effecting , since both are summed up under the more general notion of disposing, preparing [ , , ]; comp. 1Co 1:9 ; Gal 1:1 . In the case of our author, moreover, the placing of the inaccurate instead of the more accurate (comp. Rom 11:36 ) or , may also have been occasioned with a view to the paronomasia produced by the use of the twofold with different cases.

] is not a preposed apposition to : “ it became God to make Him , as one who led many sons unto glory , namely, the Beginner of their salvation, perfect through sufferings ” (Primasius, Erasmus, Paraphr .; Estius, Heinrichs, Stuart, Winer, Gramm. , 7 Aufl., p. 321 f.; Ebrard, Nickel, in Reuter’s Repert . 1857, Oct. p. 20, and many others). Such construction is not indeed to be opposed, as Bhme and Bleek think, on the ground that the article could not in that case have been wanting also before . On the contrary, either the addition or the omission of the article before would be justified; only a modification of the sense results from the choice of the one or the other course. If the article is placed, then and are two parallel but co-ordinate utterances, in such wise that the second repeats the first only in more sharply-defined form of expression. In connection with the omission of the article, again, the first expression stands in the relation of subordination to the second, and is a preposed statement of the reason for the same. But what really decides against that view is (1) That according to Heb 2:11 the believers are brethren of Christ, and sons of God; consequently would be unsuitable as an utterance with respect to Christ, while the interpretation of the as sons of God , adopted by Nickel, l.c. , in connection with the referring of the to Christ , would be unnatural. (2) That, assuming the identity of the subject in and , both expressions would in effect cover each other, consequently become tautological. We must accordingly take, as the subject in , God ; in , Christ . So Chrysostom, Oecumenius, Theophylact, Erasmus, Annott. ; Luther, Vatablus, Calvin, Piscator, Grotius, Owen, Bengel, Bhme, Bleek, de Wette, Tholuck, Bisping, Delitzsch, Buttmann ( Gramm . p. 262), Hofmann ( Schriftbew . II. 1, p. 51 f.), Riehm ( Lehrbegr. des Hebrerbr . p. 581), Alford, Maier, Moll, Kurtz, Woerner, and many others. It cannot, however, be urged against the referring of to God (Carpzov, Michaelis, and others), that we have not, instead of the accusative , the dative , which no doubt would have been more accurate on account of the preceding ; since this very accusative is otherwise the general case of the subject grammatically construed with the accusative. Transitions to the latter, spite of a preceding dative, are accordingly nothing rare; comp. Act 11:12 ; Act 15:22 ; Luk 1:74 ; Khner, Gramm . II. p. 346 f.; Bernhardy, Syntax , p. 367, fin .

] not equivalent to (Seb. Schmidt). renders prominent only the notion of multitude or plurality, quite apart from the question whether or not this plurality is to be thought of as the totality of mankind; comp. Heb 9:28 ; Rom 5:15 ; Rom 8:29 ; Mat 20:28 ; Mat 26:28 .

] The is not distinguished, as to the thing itself, from the mentioned immediately after. The Messianic glory and blessedness is intended thereby. The word , however, was chosen in accordance with the words: , Heb 2:9 , taken over from the psalm cited.

] cannot signify: “since He would lead” (Bleek, Stengel, Bloomfield, and Bisping; after the precedent of Erasmus, Annott. ; Piscator, Grotius, Owen, Seb. Schmidt, Limborch, Peirce, Starck, Wolf, Storr, Ernesti, Dindorf, Schulz, Bhme, Kuinoel, Klee). For the aorist has never a future sense. But neither is to be rendered by “qui adduxerat ,” with the Vulgate, Estius, Hofmann ( Schriftbew . II. 1, p. 39, 1 Aufl.; Komm. p. 121; differently Schriftbew . 2 Aufl. p. 51), and others; in such wise that the thought were directed to the saints of the O. T., already led to glory. For the characterizing of Christ as the shows that the , in whom was accomplished the on the part of God, must already have been in communion with Christ, [47] the communion with Christ was the conditioning cause of their attainment to the . According to Tholuck, who is followed by Moll, the participle aorist indicates, “as the nearer defining of the infinitive aorist , the specific character of the same without respect to the relation of time.” But only the infinitive , not the participle aorist is used non-temporally; and the “specific character” of cannot be expressed by , for the reason that the personal objects of and are different, can have no other meaning than: since He led , and is the indication of the cause from the standpoint of the writer. The participle aorist has its justification in the fact that, from the moment Christ appeared on earth as a redeemer, and found faith among men, God in reality was leading those who believed, i.e. caused them to walk in the way to the . For only this notion of title to the in reversion , not that of the actual possession of the same, can be meant; inasmuch as the possession of the will only come in at the Parousia. The causal relation, however, of the participial clause: , to the main statement: , and consequently the justification of the latter by the former, lies in the fact that the , just because they were not angels but men, could only be redeemed in that Christ for them became man, and for them suffered and died; even as the author himself will more fully show, Heb 2:14 ff. Others find the causal relation by supplying, in thought, to the first clause also. So Jac. Cappellus: “quum tot filios suos per afflictiones consecrasset, afflictionum via perduxisset ad gloriam pater coelestis, decebat sane et aequum erat, ut principem salutis eorum eadem via perduceret ad coelestem gloriam.” In like manner Grotius: “quia fieri non potest, ut qui se pietati dedunt, non multa mala patiantur ideo Deus voluit ipsum auctorem salutiferae doctrinae non nisi per graves calamitates perducere ad statum ilum perfectae beatitudinis.” But in this case the express addition of in the first clause could not have been omitted.

] Comp. Heb 12:2 ; Act 3:15 ; Act 5:31 . Designation of the beginner, or first in a series, to which the further notion of author then easily attaches, so that the word is frequently used, as here, exactly in the sense of . Instances in Bleek, Abth. II. 1 Hlfte, p. 302.

] to bring to perfection , to lead to the goal, does not here express “an inner moral perfection, which has as its consequence the attainment of the highest outward goal” (de Wette, Tholuck, Riehm, Lehrbegr. des Hebrerbr . p. 343, 346; and, long ago, Cameron), nor does it denote the close of the appointed course with which God has brought Jesus to the goal of that which He was to become, to the end of His earthly temporal existence (Hofmann); but resumes the notion of the , Heb 2:9 , and is identical with this.

[46] Not: “at whose command or will,” as Wieseler ( Comm. b. d. Br. an die Gal. , Gtt. 1859, p. 111) will have explained.

[47] For the same reason have we to reject the kindred interpretation of Kurtz, who takes the as preceding the , and refers the to the believing contemporaries of Jesus, with the inclusion of the believers under the Old Covenant .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2275
SUFFERINGS OF THE MESSIAH NECESSARY

Heb 2:10. 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.

THE Jews expected, that, at the coming of their Messiah, all things should be subjected to him. But what kind of a dominion his should be, or how it should be obtained, they knew not. They pleased themselves with the idea of a triumphing Messiah; but quite overlooked what the prophets had foretold respecting the sufferings by which those triumphs should be accomplished. In a word, they neither knew how great he should be, nor to what a state of degradation he should be reduced. But St. Paul informed them, that, though he was, in his own nature, superior to angels, he should be brought into a condition inferior to them, for the purpose of expiating our guilt, and redeeming a ruined world. And this he declared to be such a dispensation as became the Most High God: It became him, &c.

From these words I shall take occasion to shew,

I.

The grand peculiarity of the Christian dispensation

God had determined to bring an innumerable multitude of sons to glory
[He had not dealt so with angels. Of them, not so much as one had been saved: but of men, it was Gods purpose to restore many to the relation which they had forfeited as his sons: and to the inheritance of glory, which they had lost ]
This he had ordained to accomplish through the intervention of his dear Son
[Man could not effect it for himself; nor could all the angels in heaven have effected it. But Christ, being God equal with the Father, was appointed to be the Captain of our salvation, and to obtain for us what could never be wrought by any other means ]
It was, however, to be effected solely through the sufferings of his Son
[It was not by any exercise of his power that salvation was to be wrought; nor by instructing men how they might save themselves. He must become their Surety and Substitute, and must die in their place and stead This is the grand peculiarity of the Gospel: and, if we view not the Gospel in this light, as a redemption wrought by blood, even by the blood of Gods only dear Son, we have no just conception of it at all ]

Not content with a bare assertion, the Apostle states,

II.

The special reason for this appointment

God being the One Author and end of all, (by whom, and for whom, are all things,) might be expected to accomplish this work by a mere arbitrary appointment of his own. But a very different line of conduct became him. If he would save men at all, it was expedient that it should be through the sufferings of his Son. This, I say, became him;

1.

For the honouring of his law

[The law had been violated: and if its sanctions were not enforced, both it and the Lawgiver himself would be dishonoured. But that could not be: God would not suffer it: and rather than such a stain should be brought on his moral government, he would exact of his only dear Son the debt that was due from us, and inflict on him the curse which our sins had merited. In this way the authority of his law would be fully vindicated, at the time that the transgressors of it were forgiven: yea, by the sufferings of our incarnate God it would be more honoured than if all its penalties had been inflicted on the whole human race. Seeing, then, that such honour would accrue to the law from this marvellous device, it became the Almighty Lawgiver to arrange his dispensations with a view to this great result.]

2.

For the displaying of his own perfections

[If man had been forgiven without any atonement made for sin, what should we have known either of the justice or the holiness of God? Holiness imports an hatred of sin; and justice, the dealing with men according to their deserts. But not a trace of these would have been found, if men had not suffered, either in their own persons or their Surety, the penalty due to sin. Even truth itself would have failed; and Gods most solemn threatenings been falsified. But no such consequences flow from the exercise of mercy through a suffering Saviour. On the contrary, every perfection of the Deity is the more honoured, because, what it derives not from us, it receives from the Lord Jesus Christ, who, as our Surety, endured all, that justice, or holiness, or truth could possibly require.]

3.

For the magnifying of his own grace

[Doubtless it would have been a stupendous act of grace, if man had been forgiven without any atonement made for sin. But, glorious as such a favour would have been, it would have had no glory, by reason of the infinitely richer display of mercy which we have in the Gospel of his Son. Such a mercy, if I may so speak, would have been attended with no sacrifice on the part of God: but by giving his own Son out of his bosom, he has made a sacrifice which no finite intelligence can ever duly appreciate. Hence this is represented as exhibiting, above all other things, the exceeding riches of his grace; and as commending to us, with unrivalled evidence, the wonders of his love: Herein is love, not that we loved God, but that he loved us, and gave his Son to be the propitiation for our sins [Note: 1Jn 4:9-10.]. But to display this grace was worthy of the Deity; and though, with a view to it, the sacrifice that he must make was great, yet, on the whole, was it such a sacrifice as well became him.]

4.

For the enabling of his Son to execute every part of his mediatorial office

[There are parts of that office which he could not execute without suffering. As he could not atone for sin without suffering, so neither could he yield obedience to all that the law required of us without suffering. Patience and resignation can only be exercised under suffering: and therefore, though he was a Son, yet learned he obedience by the things which he suffered [Note: Heb 5:8-9.]. He must also sympathize with his afflicted people: and this also he would have been unable to do, if he had not been experimentally acquainted with sufferings in his own person: but having suffered through temptations, he is now able to succour them that are tempted [Note: Heb 2:17-18.]: and we, knowing that we have One who can be touched with a feeling of our infirmities, are encouraged to come boldly to a throne of grace, that we may obtain mercy, and find grace to help us in the time of need [Note: Heb 4:15-16.].]

Let me now ask, If such a dispensation became God, what becomes us?

Does God seek to bring us, as his sons, to glory? Let us seek to obtain this great benefit
[Can it be right that Almighty God should take such an interest in us, and we remain indifferent about our own state? Can we by any possibility be advanced to such honour as sonship with God, and such happiness as the possession of his glory, and shall we not exert ourselves to the utmost of our power? Shall any earthly distinctions stand for a moment in competition with these? ]

Has God appointed his own Son to be the Captain of our salvation? Let us seek salvation through Him alone
[Through Christ alone it can ever be attained. He is the sole Author of it; and from him, as the purchase of his blood, and the effect of his grace, it must be received. Let us not, for a moment, cherish a thought of obtaining salvation from any other source: but let our reliance on him be simple and entire. Let him be our wisdom, our righteousness, our sanctification, and our complete redemption.]
Has God seen fit to perfect his own Son through sufferings? Let us be content to be perfected by him in the same way
[He has predestinated his people to be conformed to the image of his Son [Note: Rom 8:29.]: and this conformity must be in holiness, in sufferings, and in glory. Our blessed Lord has told us, that we must take up our cross daily, and follow him: that the servant cannot expect to be above his Lord: and that we must suffer with him, if ever we would reign with him [Note: Rom 8:17.]. Let us be content, then, to fill up the measure of sufferings which he has allotted to us; and, if it must be so, through much tribulation to enter into his kingdom. Let us be content, do I say? Rather, let us rejoice that we are counted worthy to suffer for his sake, and account it an honour to be partakers of his sufferings. The Israelites, under Joshua, did not gain possession of Canaan without encountering a foe: nor can we, under the Captain of our salvation, become victors without a conflict. But let us war a good warfare, and endure unto the end. So shall we be not sons only, but heirs also, of our heavenly Father, and be made partakers of his glory for evermore.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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.

Ver. 10. For it became him ] That is, God, whose perfect wisdom, justice, &c., shineth most clearly in that great work of our redemption; than the which God could not have done anything more beseeming himself; whatever the world’s wizards conceit to the contrary, 1Co 1:23 .

For whom are all things ] See Trapp on “ Rom 11:36 “

To make the captain, &c. ] He that is captain of the Lord’s hosts,Jos 5:14Jos 5:14 , is also “Captain of our salvation.” This is comfort.

To make perfect ] Or, consecrate, . The priests were first consecrated with oil, then with blood; so was Christ first by the Spirit, and. then by his own blood.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 .] For (the connexion with the foregoing, see above. The renders a reason why the result just introduced by the should have been one which the contemplated) it became (as matter not only of decorum, but of sequence from the data, ‘ was suitable to ,’ ‘decebat:’ not as matter of absolute necessity, which was not the question here. “The expression here glances at those who found in a suffering and crucified Messiah something unsuitable to the Godhead; and expresses not merely a negative, that it was not unsuitable, not unworthy of God, but at the same time the positive, that it was altogether correspondent to and worthy of His Being and His Wisdom and His Love, to take this course: that it is so shaped, that he who knows the being and attributes of God, might have expected it. And thus it is indirectly implied, that it was also the most suitable, and that any other way would have been less correspondent to the being and purpose of God. In this sense we have and similar formul often in Philo: e. g. Leg. Allegor. i. 15, vol. i. p. 53, ; . : De Incorrupt. Mundi, 13, vol. ii. p. 500, . . And so elsewhere also . , , cf. Carpzov here.” Bleek; who has some excellent remarks on the lingering of the offence of the cross among these Jewish Christians, who, although their ideas of the glory and kingly triumph of the Messiah had been in a measure satisfied by the resurrection and exaltation of Christ, and their hopes awakened by the promise of future glory at His second coming, yet, in the procrastination of this great event, felt their souls languishing, and the old stumbling-block of Christ’s sufferings recurring to their minds. To set forth then the way of suffering and the cross as one worthy of God’s high purpose, would be a natural course for the argument of the Writer to take) Him, for whom (cf. in reff.) are all things (not only, “all those things which contribute to man’s salvation,” as Grot., al., but ‘the sum total of things,’ ‘the universe,’ as in the parallel passages. All created things are for God (see below), for His purpose and for His glory) and by whom (by whose will, and fiat, and agency, cf. in ref. Rom., which perhaps would have been the expression here, had not the Writer preferred using the in its two senses: see below) are all things (WHO is intended? From the sequel of the sentence there can be no doubt that it is God the Father. For the subject of this clause is there said Christ: and this could be predicated of none but the Father Himself. That these expressions are found frequently used of the Son, need be no objection: whatever is thus said of Him as the End, and the Worker, in creation, may fortiori be said of the Father who sent Him and of whose will He is the expression. As to the reason of this periphrasis here, Calvin well says: “Poterat uno verbo Deum appellare; sed admonere voluit pro optimo id habendum, quod statuit ipse cujus et voluntas et gloria rectus est omnium finis.” And not only this: in introducing the of Christ’s sufferings by such a description of God, he reminds his readers that those sufferings also were contributing to His end and His glory and , brought about and carried through by His agency and superintendence. The words are referred to Christ by Theodoret (reading ), Primasius, al., taking neuter: Cramer refers this clause to Christ, and . . . . to the Father: Chr. Fr. Schmid refers to the Father, and &c. to Christ: Paulus refers . to the Father, and then begins the reference to Christ with . . None of these require a serious answer), bringing (a grave question arises: does this clause, . . . ., belong to the subject of the preceding, , . . . . ., or to the object of the following, . . ? The latter is held by the Commentators mentioned above, who refer the former clause to Christ, and by Erasm. (paraphr.), Estius, Justiniani, Schttg., Bengel, Pyle, and several others; recently also by Ebrard. It is argued that as , above, Heb 2:9 , was in apposition with following, so is with . . . here. At first sight, it forms an objection to this view, that the art. is expressed with , and not with . And this objection is urged by Bleek. But as Lnemann has pointed out, it is not a valid one. Had the art. been expressed, then . . . and . would be co-ordinate clauses in apposition, the latter being slightly emphasized. Whereas with the art. omitted, the former clause is subordinate to the latter ‘the Captain of their salvation, while bringing many sons to glory.’ The arrangement would indeed be exceedingly harsh, but not grammatically inadmissible. There are, however, serious objections to it. It would be contrary to all Scripture analogy, to represent us as sons , in relation to Christ. Nay, in the very next verses, the argument goes on to substantiate the community of our nature with Him by the fact of our being His brethren . And besides, on this hypothesis the sentence would contain little more than a tautology: . . . ., and . , being in fact mere assertions of the same thing. So that there can hardly be a doubt that the true application of the clause is to God the Father, the subject of the preceding. And so Chrys., Thl., c., Erasm. (annot.), Luth., Calv., Schlichting, Grot., Limb., and many others, and recently Bleek, Lnemann, and Delitzsch. The accusative , after , will not surprise any Greek scholar: cf. Herod. i. 37, , . : vi. 109, , Thuc. ii. 39, , . See many other examples in Matthi, 536, obs. The most frequent in the N. T. are found in St. Luke, whose style approximates the closest to that of this Epistle: e. g. Luk 1:74 ; Acts ( Act 11:12 v. r.) Act 15:22 ; Act 25:27 . The aor. part. is by many taken as an absolute past: so D-lat., “ multis filiis in gloriam adductis :” the vulg., “ qui multos filios in gloriam adduxerat ,” and similarly Luther, Estius, al., and recently Hofmann, Schriftb. ii. 1. 39, referring the expression chiefly, or entirely, to the O. T. saints. These however can hardly be meant; for they cannot be said in any adequate sense to have been led to glory, or to have had Christ for the of their salvation. And surely it would be most unnatural to refer the part. to those saints only who had entered into glory since the completion of Christ’s work, but before this Epistle was written. Bleek maintains that the aor. part., with an infinitive, may have sometimes a future sense, and would render, “intending to bring,” &c., da er viele Sohne zur Herrlichkeit fuhren wollte ; and he cites for this Bernhardy, p. 383 f.: who however only notices the use of the aor. with verbs of waiting, hoping, expecting, and says that in such cases it has eine entschiedene Richtung zum Futurum . The fact seems to be that it has in all such cases reference to the completion of the action (being a futurus exactus ): is to have died , Anglic, idiomatically, to die , but the act of death is regarded in both phrases as completed. And similar is the use of the aor. here. In Christ’s being , the bringing many sons to glory is completed . Had it been , we must have rendered, as indeed the E. V. has erroneously rendered now, “ in bringing :” so that the Father’s of Christ was only a step in the process of leading many sons to glory. But now it is the whole process . We cannot give in idiomatic English this delicate shade of meaning correctly: the nearest representation of it would perhaps be, ‘it became Him., bringing, as He did, many sons to glory, to’ &c. Various other renderings are “adducere decreverat,” so Grot., al., and Kuinoel: that it signifies only the manner, without any temporal reference; so, after a long discussion, Tholuck (last edn.): that it is simply present; so Beza, “Ipsa sententia ostendit actum prsentem, non prteritum.” But we need not have recourse to any elaborate and refined interpretations, where the simple force of the tense will serve) many (see reff. Not identical with , but as there, an indefinite expression, indicating great number, but no more. “ ,” says Delitzsch, “not in contrast to all , but in contrast to few , and in relation to One ”) sons (probably in the closer sense; not merely sons by creation, but sons by adoption. This seems necessitated by the next verse) to glory (the expression is not common in this meaning in our Epistle: and is perhaps chosen on account of in Heb 2:9 . It is, that supreme bliss and majesty which rightly belongs to God only of which His divine Son is (ch. Heb 1:3 ) the , and of which believers in Christ are here in their degree partakers, and shall be fully so hereafter. It is the crowning positive result of the negative ), to make perfect ( is used often in our Epistle (reff.), and in various references. It is said of the Redeemer Himself, here, and in ch. Heb 5:9 ; Heb 7:28 , of His people, who through Him, Heb 9:9 ; Heb 11:14 ; Heb 11:40 ; Heb 12:23 ; and indeed Heb 12:2 ; with a general reference, Heb 7:11 ; Heb 7:19 ; see also , ch. Heb 5:14 ; Heb 9:11 , and , ch. Heb 6:1 . From all this it is evident, that some meaning must be looked for wide enough to include all these senses of the word itself and its cognates. And such a sense is found in the ordinary rendering of the word, to ‘ accomplish ,’ or ‘ make complete ,’ or ‘ perfect .’ This accomplishment, completion, or perfecting of Christ was, the bringing Him to that glory which was His proposed and destined end: so Thl., . Estius, “Consummaret, i. e. ad consummatam gloriam perduceret:” and it answers to the of Heb 2:9 ; and to the of St. John: and fits exactly the requirements of the other passages in our Epistle where our Lord is spoken of. Nor is such meaning at all misplaced in those passages where we are spoken of: seeing that it is a relative term, and our is the being brought, each one of us, to the full height of our measure of perfection, in union with and participation of Christ’s glory. Some Commentators, from the LXX usage of for , in Exo 29:9 ; Exo 29:33 ; Lev 8:33 ; Lev 16:32 ( Lev 21:10 Grabe on the authority of Codd. Ambros.-marg., Coisl.): Num 3:3 , spoken of the consecration of a priest, and of for in reference to the same, and especially for the offering offered on the occasion, in Exo 29:22 ff.: Lev 7:27 ; Lev 8:21 ff., Lev 8:33 ( , ), have imagined that the meaning here and elsewhere in our Epistle is ‘to consecrate :’ and understand the word of the setting apart or consecration of Christ to the high-priestly office. So Calvin (the first, as Bleek thinks, who propounded the view), Beza (in his earlier edd.), a-Lapide, Le Clerc, Schttg., Peirce, Whitby, al. But Bleek replies well, that such a meaning will not suit the other passages in our Epistle, e. g. ch. Heb 7:11 ; Heb 7:19 ; and that in the LXX itself is never simply used for consecrating any one (but see Lev 21:10 , [18] [19] Ald. &c.). He also notices the idea of Michaelis, al., that the word in this sense came from the Greek mysteries, and pronounces it to be without proof. Certainly, no such meaning is noticed in the best Lexicons. The word occurs in the sense of ‘ad scopum perducere’ in Herod. iii. 86, , ) the Leader [ Author ] ( is illustrated very copiously by Bleek. In its literal sense it is often found in the LXX (see Trommius). Then we have the sense of the progenitor of a race : , Isocr., Nicocl.: see other examples in Bleek. Then that of one who precedes others by his example , they following him. So Herodian vii. 1. 23, : 1Ma 10:47 , : Polyb. ii. 40. 2, . So ch. Heb 12:2 , . , [where the idea of Author and Completer is so closely allied to that in our verse, that the word Author should have been kept here also.] Hence comes easily the idea of origination ; and so it frequently occurs in Greek writers, especially later ones, of the person from whom any thing, whether good or bad, first proceeds, in which others have a share: and sometimes so that it very nearly = . So Xen. Hell. iii. 3. 5, ; Isocr. Panegyr. 16, ; and more examples in Bleek. Hence the usage here, and in Act 3:15 , where Christ is called , is easily explained: on Him our salvation depends; He was its originator: as Chrys., , , . . Principally from Bleek’s note) of their salvation, through sufferings (i. e. His sufferings were the appointed access to and the appointed elements of, His glory: see more particularly below, on ch. Heb 5:8-9 . Chrys., al., give a beautiful general application: , , ).

[18] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .

[19] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).

Fuente: Henry Alford’s Greek Testament

Heb 2:10-18 . The humiliation of the Son justified; “a condensed and pregnant view of the theory of the whole work of Christ, which subsequent chapters develop, eludicate, and justify dialectically, in contrast or comparison with the O.T. The ultimate source of all doubt whether the new dispensation is superior to the old is nothing else than want of clear insight into the work of Christ, and especially into the significance of His passion, which, to the Jews, from whom the Hebrew Christians of our Epistle were drawn, was the chief stumbling-block in Christianity. Here, therefore, the writer has at length got into the heart of his subject, and, leaving the contrast between Christ and the angels, urges the positive doctrine of the identification of Jesus with those that are his his brethren, the Sons of God whom He sanctifies as the best key to that connection between the passion and glorification of Christ which forms the cardinal point of N.T. revelation” (Robertson Smith). To this it may only be added that in order to prove man’s supremacy and justify Psa 8 , it was essential that the writer should show that Christ was man, identified with humanity.

In justification then (justification introduced by ) of the subjection of Jesus to the , the writer proceeds to say “it befitted Him”. The expression, says Carpzov, is “frequentissima Philoni phrasis”; but in Scripture, at least in this sense, it stands alone: cf. Jer 10:7 ; Psa 65:1 . Aristotle ( Nic. Eth. , iv. 2 2: Burnet, p. 173) says that what is befitting is relative to the person, the circumstances and the object [ , ]. The object here in view, the “bringing many sons to glory,” needs no justification. As Tertullian ( adv. Marcion , ii. 27) says: “nihil tam dignum Deo, quam salus hominis”. But that the means used by God to accomplish this end was not only fit to bring it about but was also , in other words, that Christ’s humiliation and death were in accordance with the Divine nature, is the point the writer wishes to make good. “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”. This matter of Christ’s suffering has not been isolated in God’s government but is of a piece with all He is and has done; it has not been handed over to chance, accident, or malevolent powers, but is part of the Divine rule and providence; it is not exceptional, unaccountable, arbitrary, but has its root and origin in the very nature of God. God acted freely in the matter, governed only by His own nature. “Man has not wholly lost the intuitive power by which the fitness of the Divine action, its correspondence to the idea standard of right which his conscience certifies and his reason approves, may be recognised” (Henson, Disc, and Law , p. 56). “It is worth noting that the chief value of Anselm’s view of the Atonement lies in the introduction into theology of the idea of what befits God the idea, as he puts it, of God’s honour. Anselm fails, however, by thinking rather of what God’s honour must receive as its due than of what it is seemly for God in His grace to do, and thus his theory becomes shallow and inadequate” (Robertson Smith). The writer does not say but “Him on account of whom are all things and through whom are all things,” who is the reason and the cause of all existence; in whom, therefore, everything must find its reason and justification. “Denn wenn um seinetwillen das All ist, also Alles seinen Zwecken dienen muss, und durch ihn das All ist, also nichts ohne sein Zuthun zu Stande kommt, so muss man bei Allem, was geschieht, und somit auch bei dem Todesleiden fragen, wiefern es ihm angemessen ist” (Weiss). The purpose of God is expressed in the words: “in bringing many sons to glory”. The accusative . (although referring to ) does not require us to construe it with . That is a possible but clumsy construction. The use of implies that the Father is the subject and leads us to expect that the action of God will be mentioned. And this construction, in which the dative of the subject becomes an accusative when an infinitive follows, is not unknown, but is merely a species of attraction the infinitive drawing the noun into the case appropriate. Cf. Act 11:12 ; Act 15:22 ; Luk 1:74 . Examples from the classics in Matthiae , 535. The aorist participle has led the Vulgate to translate “qui multos filios in gloriam adduxerat,” needlessly, for “the aorist participle is sometimes used adverbially in reference to an action evidently in a general way coincident in time with the action of the verb, yet not identical with it. The choice of the aorist participle rather than the present in such cases is due to the fact that the action is thought of, not as in progress, but as a simple event or fact (Burton, M. and T. , 149). “many” is not used with any reference to the population of the world, or to the proportion of the saved, but to the one Son already celebrated. It was God’s purpose not only to have one Son in glory, but to bring many to be partakers with Him. Hence the difficulty; hence the need of the suffering of Christ. But it is not merely but suggesting the relationship dwelt upon in the succeeding verses. . the author [pioneer] of their salvation indicating that feature of Christ’s relation to the saved which determined His experience, “the Captain of their salvation”. R.V. has “author” following Vulg. Chrysostom has , and so Robertson Smith, “it is hardly necessary to put more meaning into the phrase than is contained in the parallel expression of Heb 5:9 ”. So Bleek, Kbel and von Soden. But the word is select, and why select, if not to bring out precisely this, that in the present case the cause is also the leader, “that the Son goes before the saved in the same path”. He is the strong swimmer who carries the rope ashore and so not only secures His own position but makes rescue for all who will follow. “The himself first takes part in that which he establishes” (Westcott). One of the chief points in the Epistle is that the Saviour is also . The word is commonly used of founders of tribes, rulers and commanders, persons who begin anything in become the source of anything, but or this Epistle (Heb 12:2 ) it has over and above the sense of “pioneer”. , “to perfect through sufferings”. is to make , to bring a person or thing to the appropriate , to complete, perfect, consummate. In the Pentateuch it is regularly used to denote the consecration of the priests. In the N.T. this consecration is no formal setting apart to office, but a preparation involving ethical fitness. So that here the word directly denotes making perfect as leader of salvation, but indirectly and by implication making morally perfect. And this moral perfection, requisite in one who was to cleanse sinners (note ) and lead the way to glory, could only be proved and acquired through the sufferings involved in living as man, tempted and with death to face. Therefore , “a plurality of sufferings” not merely as in Heb 2:9 . Cf. Heb 2:18 . The glory indeed to which this captain of salvation leads is the glory of triumph over temptation and all that tends to terrify and enslave men.

Fuente: The Expositors Greek Testament by Robertson

Hebrews

CHRIST’S PERFECTING BY SUFFERING

Heb 2:10 .

IT does not ‘become’ us to be hasty or confident in determining what ‘becomes’ God. We had need to know the divine nature more perfectly, and the bearings of His actions more comprehensively and clearly than we do, before it can be safe to reject anything on the ground that it is unworthy of the divine nature. Perhaps we have not quite got to the bottom of the bottomless; perhaps men’s conceptions do not precisely constitute the standard to which God is bound to conform. It is unsafe to pronounce that a given thing is unworthy of Him. It is much safer to pronounce that a given thing is worthy of Him. And that is what the writer of the Epistle to the Hebrews does here, venturing upon ground on which the New Testament seldom enters, viz., the vindication of the doctrine of a suffering Christ, on the ground of its being congruous with the divine nature that He should suffer. Especially would such a thought be appropriate and telling to the audience to whom it was originally addressed. ‘We preach Christ crucified, to the Jews a stumbling-block,’ says Paul And that doctrine of a suffering Messiah was the thing that stood in the way of the Jewish reception of the gospel, more perhaps than anything besides. So here we have the writer turning the tables upon the people, who might oppose it, on the ground of that discord and incongruity, and asserting that the whole of the sufferings of Jesus Christ do entirely harmonise with, are worthy of, and ‘become’ the supreme and absolute sovereignty of the God ‘for whom are all things, and by whom are all things.’ There are three points, then, to which I desire to turn. There is first, the great sweep of the divine purpose. There is, secondly, the apparently paradoxical method of effecting it; and there is, finally, the assertion of the entire congruity between that method and the divine nature. I. First of all, then, regard for a few moments the great sweep of the divine action in the gift of Christ as it is set forth here. It is bringing many sons unto glory, wherein there lies, of course, a metaphor of a great filial procession, being led on through all changes of this lower life, steadily upwards into the possession of what is here called ‘glory.’ The same metaphor colours the other expression of our text, ‘the Captain of our salvation.’ For the word translated ‘Captain, which only occurs some four times in Scripture, literally means one who leads, or begins any course or thing; and hence comes to mean a commander, or a prince, as it is twice translated; and then again, with a very easy transition from the notion of leading to that of origination, it comes to mean ‘cause’ or ‘author,’ as it is once translated. The conception of ‘author’ is the dominant one here, but it is also coloured by the prolongation of the metaphor in the previous clause. This great procession of sons up into glory, which is the object and aim of God’s work, is all under the leadership of Him who is the Captain, the foremost, the Originator, and, in a profound sense, the Cause, of their salvation. So, then, we have before us the thought that God brings, and yet Christ leads, and God’s bringing is effected through Christ’s leadership. Then we have other thoughts, upon which time will not allow me to dwell. Let me just indicate them to you for your own expansion. Look at the extent of the divine act. ‘Many’ is used not in contrast to ‘all,’ as if there was proclaimed here a restricted application of Christ’s work in the divine idea; but ‘many’ is in opposition to ‘few,’ or, perhaps, in opposition to the One. There is One Leader, and there is an indefinite number of followers. The Connotation of the word ‘ many’ is the idea of uncounted number. This great procession, with its long and interminable files, sweeps onward under the guidance of the one Captain. So wide as to be universal is the sweep of God’s purpose to bring the ‘many,’ a ‘multitude that no man can number,’ into the possession of His glory. Then, note, the relationship which the members of that great company possess. The many are being brought as ‘sons’ under the leadership of the one Son. That opens out into the broad thought that the loftiest conception of God’s end in redemption is the making the ‘many’ like the One, and the investing of them all with every privilege and dignity which belongs to their Leader. Then note, further, the end of the march. This great company stretching numberless away beyond the range of vision, and all exalted into the dignity of sons, is steadfastly pressing onwards to the aim of fulfilling that divine ideal of humanity, long since spoken in the psalm, which in its exuberant promises sounds liker irony than hope. ‘Thou crownest Him with glory and honour.’ They are not only steadily marching onwards to the realisation of that divine ideal, but also to the participation of the glory of the Captain who is the ‘brightness of the Father’s glory;’ as well as ‘the express image of His person.’ So again, the underlying thought is the identity, as in fate here, so in destiny hereafter, of the army with its Leader. He is the Son, and the divine purpose is to make the ‘many’ partakers of His Sonship. He is the realisation of the divine ideal We see not yet all things put under man, but we see Jesus, and so we know that the ancient hope is not the baseless fabric of a vision, nor a dream which will pass when we awake to the realities, but is to be fulfilled in every one, down to the humblest private in that great army, all of whom shall partake in their measure and degree in the glory of the Lord. This, then, being the purpose, – the leading up out of the world into the glory, of a great company of sons who are conformed to the image of the Son – we attain the point from which we may judge of the adaptation of the means to the end. We cannot tell whether a thing is congruous with the nature of the doer of it till we know what the doer intended by the act. Inadequate conceptions of God’s purpose in Christ’s mission are sure to lead, as they always have led, to inadequate conceptions of the means to be adopted, and doubts of their congruity with the divine nature. If Christ’s mission is only meant to reveal to us a little more clearly truth concerning God and man, if He is only meant to stand before us as the ideal of conduct, and the pattern for our imitation, then there is no need for a Cross, which adds nothing to these; but if He has come to redeem, if He has come to turn slaves into sons, if He has come to lift men up from the mud and earthliness of their low and sensuous careers, and to set them upon the path that will lead them to share in the glory of God, then there is something more needed than would be adequate for the work of a Teacher howsoever wise, or than would be required for the work of an Example however beautiful and fair. The Cross is surplusage if Christ be a prophet only; it is surplusage and an incongruity if Christ be simply the foremost of the pure natures that have walked the earth, and shown the beauty of goodness. But if Christ has come to make men sons of God, by participation of His sonship, and to blanch and irradiate their blackness by the reflection and impartation of His own flashing glory, then it ‘became Him, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.’ II. That leads me to the next point that is here, viz., the paradox of the method adopted to carry out this divine purpose. Of course, I do not need to explain, I suppose, that the ‘perfecting through sufferings,’ which is here declared to take effect upon our Lord, does not mean the addition of anything to, or the purging away of anything from, His moral nature. You and I are refined by suffering; which purges out our dross, if we take it rightly. You and I are ennobled by suffering, which adds to us, if we rightly accept it, that which without it we could never possess. But Christ’s perfecting is not the perfecting of His moral character, but the completion of His equipment for His work of being the Captain of our salvation. That is to say, He Himself, though He learned obedience by the things that He suffered, was morally perfect, ere yet one shadow of pain or conflict had passed across the calm depths of His pure spirit. But He was not ready for His function of Leader and Originator of our salvation until He had passed through the sufferings of life and the agonies of death. Thus the whole sweep of Christ’s sufferings, both those which preceded the Cross, and especially the Cross itself, are included in the general expression of my text; and these equipped Him for His work. So we learn this lesson, the Captain who comes to make the soldiers like Himself can only accomplish His purpose by becoming like the soldiers. The necessity for our Lord’s sufferings is mainly based in the text here upon the simple principle that He who is to deliver men must be a Man. The leader must have no exemption from the hardships of the company. If He is to be a leader, He and we must go by the same road. He must tramp along all the weary path that we have to tread. He must experience all the conflicts and difficulties that we have to experience. He cannot lift us up into a share of His glory unless He stoops to the companionship of our grief. No man upon a higher level can raise one on a lower, except on condition of Himself going down, with His hand at any rate, to the level from which He would lift. And no Christ will be able to accomplish the Father’s design, except a Christ that knows the fellowship of our sufferings, and is made conformable unto our death. Therefore because ‘He took not hold to help angels, but the seed of Abraham, it behooved Him to be made in all things like unto His brethren.’ And when the soldiers are weary on the march, footsore and tired, they bethink themselves

‘Headquarters were here yesterday.’‘We can go through no darker rooms Than He went through before.’

And where He has stretched Himself on the cold ground and bivouacked, we need not be ashamed or afraid to lie down. The Captain of our salvation has gone through and shared all our hardships, and plodded with bleeding feet over every inch of the ground over which He would lead us. Again, we learn the necessity of His suffering in order to His sympathy. Before He suffers, He has the pity of a God; after He suffers He has learnt the compassion of a man. And though in the fight the general seems to have gone up the hill, and left the army to struggle in the plain, He has gone like Moses to the mount to lift all-powerful bands of intercession, and bearing in His heart tender compassion, a fellow-feeling of our pains. No Christ is worth anything to me, suffering and bleeding and agonizing here, unless He be a Christ of whom I know that His heart is full of sympathy because Himself has felt the same, and that He has learnt to run to the help of the miserable, because He Himself is not ignorant of misfortune. Then we learn, further, the necessity of the Captain’s suffering in order to emancipate us from the dominion of the evil that He bears. No doctrine of identification with our common infirmities, or sympathy in regard of our daily trials is adequate to explain, or to reach to the depths of this paradox of a crucified Commander. We need another thought than that, and it lies in this. ‘He Himself bare our sins in His own body on the tree.’ The necessity for knowing all our condition and sharing it was not the only necessity that brought Christ to suffer and to die. But upon Him was gathered the whole mass and Blackness of human sin, and in His separation from the Father, and in the outward fact of death, He bare our miseries, and by His stripes we were healed. No Christ is enough for me a sinner except a Christ whose Cross takes away the Burden and the penalty of my transgression. And thus ‘it became Him to make the Captain of salvation perfect through suffering,’ else the design of making men His sons and sharers of His glory could never come to pass. III. Therefore, lastly, mark the harmony between the loftiest conception of the divine character and nature and these sufferings of Jesus. The writer dwells upon two aspects of God’s relation to the universe. ‘It became Him for whom are all things, and by or through whom are all things.’ That is to say, the sufferings and death of the Christ, in whom is God manifest in the flesh, are worthy of that lofty nature to the praise and glory of which all things contribute. The Cross is the highest manifestation of the divine nature. The paradox remains that a dying man should more worthily set forth the deep heart of God, and should therefore more completely realise the divine purpose that all things should be for His glory, than all besides can do. Creation witnesses of Him, providence witnesses of Him, these marvellous spirits of ours proclaim His praise, but the deep heart of God, like some rich fruit, if I may so say, is cleft open by the Cross, and all its treasures laid bare, as they are displayed nowhere besides. So the purpose – which may be so stated as to be only Almighty selfishness, but which is really the expression of Almighty love – the purpose of God that all creation should redound to His honour, and be ‘for Him,’ reaches its end through the suffering of Jesus Christ, and in Him, and in His death God is glorified. ‘It became Him, for whom are all things, to perfect through suffering the Captain of our salvation.’ Another aspect, closely connected with this, lies in that other clause. Christ’s sufferings and death are congruous with that Almighty power by which the Universe has sprung into being and is sustained. His creative agency is not the highest exhibition of His power. Creation is effected by a word. The bare utterance of the divine will was all that was needed to make the heavens and the earth, and ‘to preserve the stars from wrong.’ But the bare utterance of will is not enough here. If men are to be brought to glory, they cannot be brought by the mere desire of God to bring them, or by the mere utterance of His will that they should be brought. This work needs a process, needs that something should be done. This work needs the humiliation, the suffering, the death, resurrection, ascension, and session at the right hand of God, of the Captain of our salvation and the Prince of our life. So though by Him are all things, if we would know the full sweep and Omnipotence of His power, He points us away from creation, and its ineffectual fires that pale before this brighter Light in which His whole self is embodied, and says, ‘There, that is the arm of the Lord made bare in the sight of all the nations.’ Omnipotence has made the world, the Cross has redeemed it. From that Cross there come the loftiest conceptions of Him for whom all things are, but for whom men are not, unless the Cross has won them; by whom are all things, but by whom men are, through more wondrous exercise of divine power, when they are redeemed by the precious blood, than when they were made by the creative fiat. Therefore, brethren, listen to God saying, ‘I have set Him for a witness to the people, for a Leader and a Commander to the people,’ and see to it that you enlist in this Captain’s army, and follow His banners and trust in His Cross, that your sufferings may be His, and the merit of His may be yours, and that in His sonship you may be sons, and the flashings of His glory may change your earthliness from glory to glory, into the image of the Son, made perfect through suffering and crowned with glory and honour, which He parts among all His soldiers.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Heb 2:10-13

10For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. 11For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, 12saying,

“I will proclaim Your name to My brethren,

In the midst of the congregation I will sing Your praise.”

And again,

“I will put My trust in Him.”

13And again,

“Behold, I and the children whom God has given Me.”

Heb 2:10 “For it was fitting for Him, for whom are all things, and through whom are all things” Again, the pronouns are ambiguous. This could refer to God the Father (cf. Rom 11:36) or the Son (cf. Heb 1:2-3; Col 1:15-17). Because Jesus is referred to as “the author” in the latter part of this verse, the earlier pronoun must refer to the Father. However, Jesus was the Father’s agent in creation (cf. Heb 1:2; Joh 1:3; 1Co 8:6; 1Co 15:25-27) as He was in redemption and will be in judgment.

“in bringing many sons to glory” The family aspect of the new covenant is fully revealed in the remaining verses of chapter 2. Notice the number of family terms used. The goal of the new covenant is the restoration of the image of God in fallen mankind. The term “many” does not mean “some” as opposed to “all” (cf. Heb 2:9, “everyone”). The terms “all” and “many” are used synonymously in the Bible (compare Isa 53:6 with 11,12 and Rom 9:18 with 19). Therefore, Mar 10:45; Mar 14:24 must refer to “all,” not “some”! This cannot function as a proof-text for radical Calvinism (i.e., supra-lapsarian).

NASB”to perfect the author of their salvation”

NKJV”to make the author of their salvation perfect”

NRSV”should make the pioneer of their salvation perfect”

TEV”should make Jesus perfect”

NJB”make perfect. . .the leader of their salvation”

The term “perfect” (aorist active infinitive) meant “to be complete, mature, equipped for the assigned task” (cf. Eph 4:12). The author of Hebrews uses “perfect” three times to describe Jesus (cf. Heb 2:10; Heb 5:9; Heb 7:28) and three times to describe His followers (cf. Heb 10:14; Heb 11:40; Heb 12:23). See Special Topic at Heb 7:11.

Jesus was a true human being (cf. Luk 2:40; Luk 2:52). He grew in faith and obedience (cf. Luk 2:40; Luk 2:52). He was tested by adversity (cf. Heb 5:8-9). He faced and overcame every spiritual obstacle (cf. Heb 4:15). He became mankind’s great example (cf. 1Pe 2:21).

SPECIAL TOPIC: AUTHOR/LEADER (ARCHGOS)

“through suffering” Jesus was perfected, humanly speaking, by suffering (cf. Heb 5:8-9). Jesus often spoke of the trials and persecution His followers would face (cf. Mat 5:10-12; Joh 15:18-19; Joh 17:14).

The early church faced much opposition from the Jews, the pagans, the Roman government, and the evil one, but God took this opposition and turned it into a tool for producing trust and Christlikeness (cf. Rom 8:17; Php 1:29; 2Ti 3:12; Jas 1:2-4; and 1Pe 4:12-19). The truth can be illustrated from (1) the OT (cf. Hebrews 11) and (2) Paul’s ministry (cf. 1Co 4:9-12; 1Co 6:4-10; 1Co 11:24-27).

Heb 2:11

NASB, NRSV”for both He who sanctifies and those who are sanctified”

NKJV”for both He who sanctifies and those who are being sanctified”

TEV”He purifies people from their sins, and both he and those who are made pure”

NJB”For consecration and consecrated”

This is a play on the term “holy” or “sanctified” (cf. Heb 10:10; Heb 10:14). The first usage is a present active participle (Jesus) and the second is a present passive participle (His people, cf Joh 17:19). Jesus is identified with His people (cf. Heb 1:14; Heb 2:6-18).

Believers are sanctified by the Father (cf. Joh 17:17; 1Th 5:23); through the agency of the Son (cf. 1Co 1:2; Eph 5:26; Heb 10:10; Heb 10:14; Heb 10:29; Heb 13:12); these aspects are united in Heb 2:11.

1. a Holy Father

2. a Holy Son

3. holy believers (cf. 1Pe 1:13-25)

This is true both positionally and experientially. We are holy in Christ and we are called to be holy like Christ.

SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION

“are all from one Father” “Father” is not in the Greek text (cf. NASB, NRSV, TEV). The pronoun “He” in the next phrase refers to Jesus (cf. NRSV, TEV, NIV). Therefore, perhaps the NJB’s translation, “all of the same stock” or NIV’s “are of the same family” fits the context best. If so, it is an emphasis on the humanity of Jesus (cf. Heb 2:14).

“for which reason He is not ashamed to call them brethren” Jesus identifies Himself completely with believing mankind. Through His suffering the image of God is restored in them. The next three OT quotes (cf. Heb 2:12-13) seem somewhat out of context, but they are from Messianic passages using rabbinical word plays. The context of Heb 2:10-18 identifies Jesus completely with His followers:

1. they both proclaim the Father

2. they both praise the Father

3. they both put their trust in the Father

4. Jesus (cf. the “I” of Heb 2:13 b) and His followers (“children” of Heb 2:13 b) are linked by God the Father’s gift to the Son

5. both Jesus and His followers share a human nature

6. both Jesus and His followers are tempted

Heb 2:12-13 This series of OT quotes describes how Jesus identifies with believers using these OT texts.

Heb 2:12 “I will proclaim your name to my brethren” This is from Psa 22:22 which relates prophetically to the crucifixion.

“congregation”

SPECIAL TOPIC: CHURCH (EKKLESIA)

Heb 2:13 “I will put my trust in him” This phrase is a quote from Isa 8:17. At this point let me add just a word about the author’s continuing use of the Septuagint which is different, sometimes very different, from the Hebrew (Masoretic) text. There seems to be much controversy in our day related to different English translations. Some prefer one over another, sometimes even questioning the motives and Christianity of translators. If God’s Spirit can use the Greek translation to communicate the gospel to the ancient near east, He can surely use the differing translations to do the same in our day. It is not a question of translation theory but the will of God that humans hear and believe the good news about Christ.

“Behold, I and the children whom god has given me” This is a quote from the Septuagint of Isa 8:18. The whole point is to emphasize the unity of Jesus with believers (cf. Heb 2:17).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

all things. Compare Rom 11:36. Eph 3:9. Co Heb 1:1, Heb 1:17.

make . . . perfect. Greek. teleioo. App-125.

Captain. Greek. archegos. See Act 3:15

Fuente: Companion Bible Notes, Appendices and Graphics

10.] For (the connexion with the foregoing, see above. The renders a reason why the result just introduced by the should have been one which the contemplated) it became (as matter not only of decorum, but of sequence from the data,-was suitable to, decebat: not as matter of absolute necessity, which was not the question here. The expression here glances at those who found in a suffering and crucified Messiah something unsuitable to the Godhead; and expresses not merely a negative, that it was not unsuitable, not unworthy of God,-but at the same time the positive, that it was altogether correspondent to and worthy of His Being and His Wisdom and His Love, to take this course: that it is so shaped, that he who knows the being and attributes of God, might have expected it. And thus it is indirectly implied, that it was also the most suitable, and that any other way would have been less correspondent to the being and purpose of God. In this sense we have and similar formul often in Philo: e. g. Leg. Allegor. i. 15, vol. i. p. 53, ; . : De Incorrupt. Mundi, 13, vol. ii. p. 500, . . And so elsewhere also . , , cf. Carpzov here. Bleek; who has some excellent remarks on the lingering of the offence of the cross among these Jewish Christians, who, although their ideas of the glory and kingly triumph of the Messiah had been in a measure satisfied by the resurrection and exaltation of Christ, and their hopes awakened by the promise of future glory at His second coming,-yet, in the procrastination of this great event, felt their souls languishing, and the old stumbling-block of Christs sufferings recurring to their minds. To set forth then the way of suffering and the cross as one worthy of Gods high purpose, would be a natural course for the argument of the Writer to take) Him, for whom (cf. in reff.) are all things (not only, all those things which contribute to mans salvation, as Grot., al., but the sum total of things, the universe, as in the parallel passages. All created things are for God (see below), for His purpose and for His glory) and by whom (by whose will, and fiat, and agency, cf. in ref. Rom., which perhaps would have been the expression here, had not the Writer preferred using the in its two senses: see below) are all things (WHO is intended? From the sequel of the sentence there can be no doubt that it is God the Father. For the subject of this clause is there said Christ: and this could be predicated of none but the Father Himself. That these expressions are found frequently used of the Son, need be no objection: whatever is thus said of Him as the End, and the Worker, in creation, may fortiori be said of the Father who sent Him and of whose will He is the expression. As to the reason of this periphrasis here, Calvin well says: Poterat uno verbo Deum appellare; sed admonere voluit pro optimo id habendum, quod statuit ipse cujus et voluntas et gloria rectus est omnium finis. And not only this: in introducing the of Christs sufferings by such a description of God, he reminds his readers that those sufferings also were -contributing to His end and His glory-and , brought about and carried through by His agency and superintendence. The words are referred to Christ by Theodoret (reading ), Primasius, al., taking neuter: Cramer refers this clause to Christ, and . . . . to the Father: Chr. Fr. Schmid refers to the Father, and &c. to Christ: Paulus refers . to the Father, and then begins the reference to Christ with . . None of these require a serious answer), bringing (a grave question arises: does this clause, . . . ., belong to the subject of the preceding, , . . . . ., or to the object of the following, . . ? The latter is held by the Commentators mentioned above, who refer the former clause to Christ, and by Erasm. (paraphr.), Estius, Justiniani, Schttg., Bengel, Pyle, and several others; recently also by Ebrard. It is argued that as , above, Heb 2:9, was in apposition with following, so is with … here. At first sight, it forms an objection to this view, that the art. is expressed with , and not with . And this objection is urged by Bleek. But as Lnemann has pointed out, it is not a valid one. Had the art. been expressed, then . . . and . would be co-ordinate clauses in apposition, the latter being slightly emphasized. Whereas with the art. omitted, the former clause is subordinate to the latter-the Captain of their salvation, while bringing many sons to glory. The arrangement would indeed be exceedingly harsh, but not grammatically inadmissible. There are, however, serious objections to it. It would be contrary to all Scripture analogy, to represent us as sons, in relation to Christ. Nay, in the very next verses, the argument goes on to substantiate the community of our nature with Him by the fact of our being His brethren. And besides, on this hypothesis the sentence would contain little more than a tautology: . . . ., and . , being in fact mere assertions of the same thing. So that there can hardly be a doubt that the true application of the clause is to God the Father, the subject of the preceding. And so Chrys., Thl., c., Erasm. (annot.), Luth., Calv., Schlichting, Grot., Limb., and many others, and recently Bleek, Lnemann, and Delitzsch. The accusative , after , will not surprise any Greek scholar: cf. Herod. i. 37, , . : vi. 109, , Thuc. ii. 39, , . See many other examples in Matthi, 536, obs. The most frequent in the N. T. are found in St. Luke, whose style approximates the closest to that of this Epistle: e. g. Luk 1:74; Acts (Act 11:12 v. r.) Act 15:22; Act 25:27. The aor. part. is by many taken as an absolute past: so D-lat., multis filiis in gloriam adductis: the vulg., qui multos filios in gloriam adduxerat, and similarly Luther, Estius, al., and recently Hofmann, Schriftb. ii. 1. 39, referring the expression chiefly, or entirely, to the O. T. saints. These however can hardly be meant; for they cannot be said in any adequate sense to have been led to glory, or to have had Christ for the of their salvation. And surely it would be most unnatural to refer the part. to those saints only who had entered into glory since the completion of Christs work, but before this Epistle was written. Bleek maintains that the aor. part., with an infinitive, may have sometimes a future sense, and would render, intending to bring, &c., da er viele Sohne zur Herrlichkeit fuhren wollte; and he cites for this Bernhardy, p. 383 f.: who however only notices the use of the aor. with verbs of waiting, hoping, expecting, and says that in such cases it has eine entschiedene Richtung zum Futurum. The fact seems to be that it has in all such cases reference to the completion of the action (being a futurus exactus): is to have died,-Anglic, idiomatically, to die, but the act of death is regarded in both phrases as completed. And similar is the use of the aor. here. In Christs being , the bringing many sons to glory is completed. Had it been , we must have rendered, as indeed the E. V. has erroneously rendered now, in bringing: so that the Fathers of Christ was only a step in the process of leading many sons to glory. But now it is the whole process. We cannot give in idiomatic English this delicate shade of meaning correctly: the nearest representation of it would perhaps be,-it became Him., bringing, as He did, many sons to glory, to &c. Various other renderings are adducere decreverat, so Grot., al., and Kuinoel: that it signifies only the manner, without any temporal reference; so, after a long discussion, Tholuck (last edn.): that it is simply present; so Beza, Ipsa sententia ostendit actum prsentem, non prteritum. But we need not have recourse to any elaborate and refined interpretations, where the simple force of the tense will serve) many (see reff. Not identical with , but as there, an indefinite expression, indicating great number, but no more. , says Delitzsch, not in contrast to all, but in contrast to few, and in relation to One) sons (probably in the closer sense; not merely sons by creation, but sons by adoption. This seems necessitated by the next verse) to glory (the expression is not common in this meaning in our Epistle: and is perhaps chosen on account of in Heb 2:9. It is, that supreme bliss and majesty which rightly belongs to God only-of which His divine Son is (ch. Heb 1:3) the , and of which believers in Christ are here in their degree partakers, and shall be fully so hereafter. It is the crowning positive result of the negative ), to make perfect ( is used often in our Epistle (reff.), and in various references. It is said of the Redeemer Himself, here, and in ch. Heb 5:9; Heb 7:28,-of His people, who through Him, Heb 9:9; Heb 11:14; Heb 11:40; Heb 12:23; and indeed Heb 12:2;-with a general reference, Heb 7:11; Heb 7:19; see also , ch. Heb 5:14; Heb 9:11,-and , ch. Heb 6:1. From all this it is evident, that some meaning must be looked for wide enough to include all these senses of the word itself and its cognates. And such a sense is found in the ordinary rendering of the word,-to accomplish, or make complete, or perfect. This accomplishment, completion, or perfecting of Christ was, the bringing Him to that glory which was His proposed and destined end: so Thl., . Estius, Consummaret, i. e. ad consummatam gloriam perduceret: and it answers to the of Heb 2:9; and to the of St. John: and fits exactly the requirements of the other passages in our Epistle where our Lord is spoken of. Nor is such meaning at all misplaced in those passages where we are spoken of: seeing that it is a relative term, and our is the being brought, each one of us, to the full height of our measure of perfection, in union with and participation of Christs glory. Some Commentators, from the LXX usage of for , in Exo 29:9; Exo 29:33; Lev 8:33; Lev 16:32 (Lev 21:10 Grabe on the authority of Codd. Ambros.-marg., Coisl.): Num 3:3, spoken of the consecration of a priest, and of for in reference to the same, and especially for the offering offered on the occasion, in Exo 29:22 ff.: Lev 7:27; Lev 8:21 ff., Lev 8:33 ( , ),-have imagined that the meaning here and elsewhere in our Epistle is to consecrate: and understand the word of the setting apart or consecration of Christ to the high-priestly office. So Calvin (the first, as Bleek thinks, who propounded the view), Beza (in his earlier edd.), a-Lapide, Le Clerc, Schttg., Peirce, Whitby, al. But Bleek replies well, that such a meaning will not suit the other passages in our Epistle, e. g. ch. Heb 7:11; Heb 7:19; and that in the LXX itself is never simply used for consecrating any one (but see Lev 21:10, [18] [19] Ald. &c.). He also notices the idea of Michaelis, al., that the word in this sense came from the Greek mysteries, and pronounces it to be without proof. Certainly, no such meaning is noticed in the best Lexicons. The word occurs in the sense of ad scopum perducere in Herod. iii. 86, , ) the Leader [Author] ( is illustrated very copiously by Bleek. In its literal sense it is often found in the LXX (see Trommius). Then we have the sense of the progenitor of a race: , Isocr., Nicocl.: see other examples in Bleek. Then that of one who precedes others by his example, they following him. So Herodian vii. 1. 23, : 1Ma 10:47, : Polyb. ii. 40. 2, . So ch. Heb 12:2, . , [where the idea of Author and Completer is so closely allied to that in our verse, that the word Author should have been kept here also.] Hence comes easily the idea of origination; and so it frequently occurs in Greek writers, especially later ones, of the person from whom any thing, whether good or bad, first proceeds, in which others have a share: and sometimes so that it very nearly = . So Xen. Hell. iii. 3. 5, ; Isocr. Panegyr. 16, ; and more examples in Bleek. Hence the usage here, and in Act 3:15, where Christ is called , is easily explained: on Him our salvation depends; He was its originator: as Chrys., , , . . Principally from Bleeks note) of their salvation, through sufferings (i. e. His sufferings were the appointed access to and the appointed elements of, His glory: see more particularly below, on ch. Heb 5:8-9. Chrys., al., give a beautiful general application: , , ).

[18] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Joh 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.

[19] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle;-it does not contain the Epistles to Timothy, Titus, and Philemon;-nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as Verc): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are-(1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as Blc); (2) that of Birch (Bch), published in various readings to the Acts and Epistles, Copenhagen, 1798,-Apocalypse, 1800,-Gospels, 1801; (3) that made for the great Bentley (Btly), by the Abbate Mico,-published in Fords Appendix to Woides edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus Greek Testament, Argentorati, 1524, still amongst Bentleys books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (Rl), and are preserved amongst Bentleys papers in the Library of Trinity College, Cambridge (B. 17. 20)1. The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgons Letters from Rome, London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).

Fuente: The Greek Testament

Heb 2:10. , it became) So Psa 8:2 (1), , LXX., , Thy becoming-magnificence (to which it became here alludes) is set above the heavens. Moreover (for the rest) in the whole of this verse 10, the proposition, which in verses 8, 9, was clothed in the words of the same psalm, is now set forth in words more nearly accommodated to the purpose of the apostle; but with this difference, that Heb 2:8-9, treat more expressly of glory, (taken) from what goes before, Heb 2:7; whereas Heb 2:10 treats more expressly of His sufferings, thereby preparing us for the transition to what follows. The predicate of the proposition is, It became Him, on account of whom all things, and by whom all things exist: The subject follows, to make perfect, or consummate, through sufferings the Captain of their salvation, who thereby brings many sons to glory.[18] might be resolved into . But this is the construction, , that the first Leader or Captain of salvation may be also the One bringing unto glory. is compounded of and ; and looks forward in the text to (comp. ch. Heb 12:2), but looks back to . Therefore the proposition comprehends a number of important sentiments, which may thus be unfolded:-

[18] Or, perhaps, Beng. takes thus: that the Captain of their salvation, in bringing () many sons to glory, should make consummation (viz. of His own work and glory, and so of theirs) through His sufferings. Heb 12:2 favours this.-ED.

1. Jesus is the Captain of salvation.

2. It was necessary to procure salvation by suffering.

3. He was perfected (consummated) by suffering.

4. The glory of the sons was united with that consummation.

5. The sons are many.

6. This whole plan was highly becoming God, though unbelief considers it a disgrace.

7. It became God, that Jesus should suffer and save the sons; because for Him are all things.

8. It became God, that Jesus should be made perfect (consummated), and sons brought to glory; for by Him are all things.

We set down four of these points, marked by as many letters, at the same time observing the order of the text:-

A.B.

The glory of the sons: The Captain suffering.

C. D.

The salvation of the sons: The consummation of the Captain.

These points are referred to God, for whom and by whom all things exist, i.e. to whom are to be attributed the beginnings and ends of all things. B and C refer to the beginnings of things, D and A to the ends of things. But the same four points are transposed in the text by Chiasmus, so that the discourse proceeds in most beautiful order from the end, A, to those intermediate, which are included in B C D.-) Him, God the Father, who is mentioned in Heb 2:9, and is to be understood in Heb 2:5.- , for whom: by whom) Paul generally accumulates prepositions by a nice and elegant discrimination.-, many) as many as possible, whence , the general assembly, in Heb 2:12.-, sons) In the style of writing usual in the Old Testament, they are called , children; comp. Heb 2:13-14, note: in the style of the New Testament they are , sons, whose condition is opposed to slavery or bondage, Heb 2:15; as with Paul, Rom 8:15; Gal 4:6. Jesus Himself is the Son; He makes us sons of God, He considers us as His own offspring: , (soboles), offspring, are synonymous. Comp. Psa 22:31; Isa 53:10.- , unto glory) This glory consists in this very circumstance, that they are sons, and are treated as sons; Rom 8:21. Examine Joh 17:10; Joh 17:22, and that whole prayer; and comp. Heb 2:7 of this second chapter. Glory and holiness, bringing unto glory and sanctification, have a very closely connected meaning; Heb 2:11.- , of their salvation) This word presupposes destruction; and that we might be delivered from it, Christ must suffer. , glory, follows salvation, in the style of Paul,[19] 2Ti 2:10, note.-, to make perfect, to consummate) Bringing to the end of troubles, and to the goal full of glory, ch. Heb 5:9, is included in this word. A metaphor derived from the contests in the public games. For , , , , , regarding Christ and Christians, are frequent in this epistle. This perfecting by sufferings includes two points: I. The glory of Christ, inasmuch as all things are subjected to Him, now that He has been made perfect. II. His previous sufferings. He presently afterwards treats directly of His sufferings, Heb 2:11-18, although he has slightly referred to them in the preceding part of the chapter. He has put the discussion concerning Glory in this very passage first, for the purpose of sharpening (giving the more point to) his exhortation, and meeting beforehand the scandal attached to His suffering and death. But he has interwoven a fuller consideration of both points with the following discussion respecting the Priesthood, which is brought forward at Heb 2:17. And indeed, as regards His Sufferings, the fact is evident (openly stated): but he describes the Glory (by implication), while he mentions, at convenient places, that Jesus was consummated or made perfect, that He is in heaven, that He is made higher than the heavens, that He sits at the right hand of God, that He will be seen a second time, that His enemies will be made His footstool: in this verse, and ch. Heb 4:14, Heb 5:9, Heb 7:26; Heb 7:28, Heb 8:1-2, Heb 9:24; Heb 9:28, Heb 10:12-13, Heb 12:2.

[19] Note once for all-the frequent Italicising of Pauls name in such cases, is to show that his style accords with that of the writer of this Epistle: a proof that Paul was the writer.-ED.

Fuente: Gnomon of the New Testament

Heb 2:10-18

II.. WHY THE WORD BECAME FLESH

AND DWELT AMONG US

Heb 2:10-18

Heb 2:10 —For it became him,-The Apostle aims here to meet and refute a Jewish objection founded on the humiliation and sufferings of Christ. We have heard out of the law, said the Jews on one occasion, that Christ abideth forever. (Joh 12:34.) This opinion was founded on such passages as Psa 72:7 Psa 72:17 Psa 89:36-37 Psa 110:4; Isa 9:7; Eze 37:24-25; Dan 2:44 Dan 7:13-14; Mic 4:7; in which the Kingdom of the Messiah is described as an everlasting Kingdom; and his reign, as enduring throughout all generations. To many of the Jews, these passages of Scripture seemed wholly inconsistent with the humble life and the ignominious death of the Lord Jesus. And it was therefore eminently proper to remove this objection as far as possible, by showing just at this point of the argument that the humiliation, sufferings, and death of Christ are, in fact, an essential part of the scheme of redemption. This, our author does with great force and tenderness in the remaining portion of this chapter. He begins by saying that it became (eprepen) 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. God is here represented both as the final cause (dia on) and also as the efficient cause (dia ou) of all things. The universe is, in fact, but a manifestation and development of his infinite perfections. And hence its government is not with him a matter of caprice, or of arbitrary choice, but of divine propriety. As it became God to adapt means to ends in the work of creation, so also it becomes him to do the same in the works of providence and redemption. When he resolved to bring many sons unto glory, there was then imposed on him (if I may say it with reverence) a moral necessity, deep and profound as his own nature, to qualify Jesus for the great work that was before him: and this, it seems, could be done only by means of his incarnation, sufferings, and death.

Heb 2:10 —in bringing many sons unto glory,-To whom does the participle bringing (agagonta) refer? To God the Father, represented by the pronoun him (auto in the dative case), or to Jesus, represented by captain (archeegon in the accusative case) ? The grammatical agreement is in favor of the latter; but the scope of the passage and the general construction of the sentence are in favor of the former. And hence this is now generally regarded as a case of anacoluthon. See Winers Gram. Section 63.

The heirs of salvation are here called sons in relation to God as their Father and supreme Leader; just as in the following verse they are called brethren, in relation to Christ who is our Elder Brother and also our Leader by the Fathers appointment. To bring many sons unto glory is the same as to bring them to Heaven. This world now abounds in sin and suffering, misery and death. But in Heaven all is light, and life, and love. (Revelation 21.)

Heb 2:10 —the captain of their salvation-The word here rendered captain (archeegos) means properly a leader; one who at the head of an army or other company leads them onward to the goal or place of their destination. The word is applied by Philo to Adam, who, as Paul says, was a type of him that was to come. (Rom 5:14.) These are both captains or leaders of the entire race. But they lead to different goals, and in opposite directions. The first Adam led all to death; whereas the second Adam leads all to life. For as in Adam all die, even so in Christ shall all be made alive. (1Co 15:22.) For as by one mans disobedience the many were made sinners; so by the obedience of one shall the many, be made righteous. (Rom 5:19.)

The phrase, many sons, as used in our text, is not, however, strictly equivalent to the many in Rom 5:19. The latter includes the whole human race; but the former includes only those who by patient continuance in well going, follow Christ wherever he goes. The latter, it is true, will all be raised from the dead, and forever saved from all the effects of the Adamic sin; but many of them will, on account of their own personal transgressions, be raised to the resurrection of damnation (Joh 5:29), and banished with an everlasting destruction from the presence of the Lord, and from the glory of his power (2Th 1:9). The former, however, will all, without the loss of one, be brought home to the full enjoyment of honor, glory, and immortality. And these, be it observed, will not be a few, but a vast multitude which no man can number, out of every kindred, and tongue, and people, and nation. (Rev 7:9-10.)

Heb 2:10 —perfect through sufferings.-The word here rendered to make perfect (teleioo-from telos, an end, termination) means properly to be full, complete, wanting in nothing; and as applied to Christ in this connection, it means simply that he was by God fully qualified for the work that was before him; that in this respect he was complete and entire, wanting in nothing.

In what this perfection consisted, it may be difficult for us to explain. Perhaps none but God can understand this matter fully. But this much we may say in general:

(1.) That it consisted in Christs being fully prepared to honor God and to magnify his government, by making an adequate atonement for the sins of the world. God, be it reverently spoken, cannot without full satisfaction pardon any sin or transgression of his law. By an eternal moral necessity, the soul that sinneth must die, unless by adequate means the claims of Divine Justice can be fully satisfied. (Exo 34:7.) Any attempt, therefore, to bring many sons unto glory without a ransom sufficient to atone for all their transgressions, would of necessity be a failure. And hence it was, that when no other means were found adequate, God set forth Jesus Christ, as a propitiatory sacrifice, for a demonstration of his justice in passing by the sins of his ancient people; and to show also how it is that he can now be just in justifying every one who believes in Jesus. (Rom 3:25-26.) It became God the Father, therefore, to make his Son a perfect Savior by the shedding of his blood, so that by means of it an adequate atonement might be made for the sins of the world.

(2.) The perfection of Christ, as the Captain of our salvation, consisted also in his being relatively adapted to the nature, wants, and circumstances of those whom he came to redeem. It was not enough that he should come with a ransom sufficient to meet and satisfy all the claims of the Divine Government on the sinner. He had to look at the human, as well as at the Divine, side of the question. He had to lay hold of human nature as it was, and adapt himself to it in such a way as would best serve to enlighten the understanding, renew the heart, and control the will and the life of our sin-ruined race. But it is a law of the universe that Like loves its like. And hence it is, that God has generally clothed himself and his angelic ambassadors in human form, whenever he has sought to manifest them and himself to mankind in compassion, tenderness, and love. (Gen 18:1-2 Gen 19:1 Gen 19:12, etc.) But in the case of Jesus, the mere form of humanity was not enough. In order to reach the heart of a race at enmity with God by their own wicked works, and to change that enmity into love, it was necessary that the Word should become flesh, and by the grace of God taste death for every man. (Col 1:21-22.) In no other conceivable way could the love of God be sufficiently manifested to our rebellious race. True, indeed, the benevolence, as well as the wisdom and power of God, is revealed in every law and ordinance of nature. It is seen in every star that twinkles in the firmament; it is seen in every flower that blooms on the landscape; and it is seen in every organ, and even in every element, of the human body. Nevertheless, our experience, as well as the light of history, goes to prove that in all nature there is not power sufficient to convert a single soul. We love God because he first loved us, and manifested his love to us in giving his own dear Son to weep, and bleed, and die for us. (1Jn 4:10 1Jn 4:19.) This, then, is manifestly another reason why it became God the Father, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.

(3.) When Jesus became a man, he had to be perfected, as a man. He was, in his infancy, endowed with every element and attribute of human nature in its sinless state; and consequently these elements of humanity in the person of the Lord Jesus had all to be educated by a severe course of discipline and experience, such as is common to man. And hence Luke says, he [Jesus] increased in wisdom and stature, and in favor with God and man. (Luk 2:52.) But no man is fully qualified to visit the sick, and to administer to the wants of the afflicted, who has not himself drunk deep of the cup of human sorrow and of human suffering; and hence it was that Christ had to drink of it to its very dregs. And now that he himself hath suffered being tempted, he is able to succor them that are tempted.

Heb 2:11 —For both he that sanctifieth, etc.-The sanctifier is Christ himself; and the sanctified are the same as the many sons spoken of in the tenth verse. These and Christ, our author means to say, are very nearly related, being together properly called sons, for they are all of one Father. The word sanctify (hagiazo) means (1) to make clean, to purify, to make holy; and (2) to consecrate, or set apart from a common to a sacred use. In the latter sense, it is applied both to persons and things; in the former, only to persons. In the latter sense, it has reference to state or condition ; in the former, to character. In the latter sense there are properly no degrees and no progress; but in the former, we may and we should make constant progress. Very frequently this word is used in one of these two senses to the exclusion of the other; but in our text, it is used in its most comprehensive sense, so as to include the idea of both consecration and moral purification; each of which is effected through the death and mediation of the Lord Jesus, who of God is made unto us wisdom, and justification, and sanctification, and redemption. (1Co 1:30.)

Heb 2:11 —are all of one:-One what? Some say, One race (ex henos genous) ; some, One blood (ex henos haimatos) ; some, One seed or offspring (ex henos spermatos). But the idea that they are all of one Father (ex henos patros), not Adam or Abraham, but God, from whom, and through whom, and to whom, are all things, seems to accord best with all the terms and conditions of the context.

Heb 2:11 —for which cause he is not ashamed to call them brethren,-If the Sanctifier and the sanctified are all sons of God, having one and the same Father, they have also of course one common brotherhood, of which Jesus is not ashamed; and which, as our author now proceeds to show, had long before the date of this Epistle been symbolically set forth in the types and shadows of the Old Testament.

Heb 2:12 —Saying, I will declare thy name, etc.-This is a quotation from the twenty-second Psalm, in the course of which, David, as a type of Christ, pleads for help (1) on the ground of his very near and intimate relations to God (verses 1-10) ; and (2) on the ground of his imminent danger and intense sufferings (verses 1121). After this he changes his tone from the deepest despondency, and breaks out into exclamations of gratitude and praise to God for his signal deliverance and the many mercies bestowed on him (verses 22-31). In all this, David refers primarily to his own personal experience, under the severe trials and persecutions which he endured from Saul. During the last seven or eight years of Sauls reign, he (David) was surrounded by enemies as by wild beasts; and his way to the throne was through the most violent and unreasonable opposition. But, trusting in God, he was delivered from all his foes; and afterward, on many joyful occasions, he declared the name of Jehovah to his brethren; and in the midst of the Church, or congregation of Israel, he often celebrated the praises of his Deliverer.

And just so it was with Christ, the great antitype of David, to whom also the words of this Psalm have special reference, and to whom they are, in fact, several times applied in the New Testament. Compare, for instance, the first verse of this Psalm with Mat 27:46; the eighth, with Mat 27:43; the fifteenth, with Joh 19:28; the sixteenth, with Joh 20:25; and the eighteenth, with Joh 19:23-24. It is therefore, beyond doubt, a typical Psalm having reference primarily to David and secondarily to Christ. See notes on 1:5. But as Delitzsch justly remarks, Davids description of personal experience and suffering goes far beyond any that he had known in his own person; his complaints descend into a lower deep than he had sounded himself; and his hopes rise higher than any realized reward. Through his hyperbolical character, the Psalm became typico-prophetic. David, as the sufferer, there contemplates himself and his experience in Christ; and his own, both present and future, thereby acquires a background which, in height and depth, greatly transcends the limits of his own personality.

That this Psalm, then, has a double reference, relating in its highest and fullest sense to the humiliation, sufferings, deliverance, and final triumphs of the Messiah, as the antitype of David, is very obvious. But why does our author refer to it? For what purpose does he quote from it the words of our text? His object, as we have seen, in this part of his argument, is to show the very iiiti- mate relation that exists between Christ and his people; it is to remind his Hebrew brethren in Christ and to convince others, that the Messiah was to be a man; a man of sorrows; one in nature and sympathy with the many sons whom he is bringing home to glory. This he might have done so far as to satisfy the more enlightened portion of his readers, by referring to such passages of Scripture as Mat 12:48-49 Mat 25:40, etc., in which Jesus speaks to and of the children of God as his brethren. But he very wisely pursues a different course. He was writing for the Hebrews, all of whom had the most implicit confidence in the Divine origin and plenary inspiration of the Old Testament Scriptures. And by appealing to these sacred Oracles, he not only establishes the fact of Christs oneness with the sons of God, but he furthermore shows that this was all in harmony with Gods ancient purpose. To us the narratives of Matthew, Mark, Luke, and John are, of course, just as authoritative as any other parts of the Holy Scriptures. But not so with many of those for whose benefit the Epistle was written. And hence it is that the Apostle so often draws his proofs and arguments from the Old Testament, demonstrating at the same time the sublime unity of Gods gracious plans and purposes in all ages and dispensations.

The word church (ekkleesia), in its Jewish sense, means the nation of Israel assembled in Jerusalem; where David and his brethren often celebrated the praises of Jehovah; but, in its Christian sense, as it is here used and applied by the Apostle, it means the united body of believers under the mediatorial reign of the Messiah. The former was a type of the latter, just as David himself was a type of Christ.

Heb 2:13 —And again, I will trust in him.-Words equivalent to these occur in 2Sa 22:3; Psa 18:2; Isa 8:17 Isa 12:2. In the first two instances, David is the speaker, and represents Christ in his relations as the King of Gods people; and in the last two, Isaiah is the speaker, and represents Christ in his prophetic relations. It is still a question with the critics, to which of these our author refers. Many think that he refers to Isa 8:17; but it is more probable that the quotation is taken from 2Sa 22:3, or Psa 18:2. In either case, the object of our author in making the citation is simply to show that according to Gods will and purpose as revealed in the Old Testament, the Messiah was to be a man, endowed with all the attributes and sympathies of our nature. And this he does here by showing that, as a man, Christ, like David, felt his dependence on God and trusted in him.

Heb 2:13 —Behold I and the children which God hath given me.-That this clause is taken from Isa 8:18, is very evident. But what is its meaning, and what bearing has it on the argument of the Apostle ? How can words which in their first intention have a clear reference to Isaiah and his children be applied to Christ and his disciples? The proper answer to this question is to be found in the typical relations which Isaiah and his children sustained to Christ and the children of God. As every divinely appointed high-priest under the Theocracy represented Christ in his priestly office; and as every king of the royal line of David represented him in his kingly office; so also did every true prophet represent him to some extent in his prophetical office. And whatever, therefore, was said of Isaiah and his sons, as types, has reference also to Christ and the children which God has given him, as antitypes. See notes on Heb 1:5.

This is further indicated by the names which God gave to this illustrious Prophet and his two sons, to whom reference is made in this section of prophecy. (Isa 7:1 to Isa 9:7.) The name Isaiah means salvation of Jehovah, and is nearly equivalent to the name Joshua or Jesus, which means Jehovahs salvation, or Jehovah is his salvation. The original name was Hoshea, salvation (Num 13:8) ; but Moses changed it to Jehoshua, Jehovahs salvation (Num 8:16). After their return from captivity, the Jews contracted the name to Jeshua, as in Neh 8:17, etc. From this, is derived the Greek name Jesus (Ieesous), which is from the same root as the name Isaiah. The eldest son of Isaiah named in the Scriptures is called Shear-Jashub, which means, A remnant shall return. (Isa 7:4) This, then, as well as the name Isaiah, was prophetic, and was manifestly intended by God to be a sign and an assurance to his suffering people, that he had still merciful designs in reserve for those of them who would remain faithful to the end. The next son mentioned was to be called Immanuel, which means God with usThis name, it seems, was given to the first-born son of Isaiah by a second wife, to indicate that God was still among his people for their protection and deliverance. (Isa 7:13-16.) And as evidence of this, Isaiah was directed to announce the speedy fall of the two kings, Rezin and Pekah, who were then threatening to overthrow Jerusalem. Before the child [Immanuel], said God by the Prophet, shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings. (Isa 7:16.) And in order to impress this matter still more deeply on the minds and hearts of the people, God further instructed Isaiah to call the same child Maharshalal-Hashbaz, Haste-to-the-spoil-Speed-to-the-prey: indicating by this name that in a very short time, even before the child should know to cry, My father and my mother, the riches of Damascus and the spoil of Samaria would be taken away by the king of Assyria. (Isa 8:1-4.) This was all fulfilled, as predicted, within the short space of three years after the delivery of the prophecy.

But there is also in this prophecy, as in many others, a double reference, first to the type and then to the antitype. This is evident from the application which Matthew makes of the fourteenth verse of the seventh chapter. See Mat 1:23. If, then, under the inspiration of the Holy Spirit, Matthew could say with propriety, Now all this was done that it might be fulfilled which was spoken by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, why may not Paul also say, speaking by the same Spirit, that Christ became a man, and suffered for us, as a man, that it might be fulfilled which was spoken by the Prophet Isaiah, saying, Behold I and the children which God hath given me? Manifestly, the application which is here made of the words of Isaiah, in the latter case, is just as plain, direct, and authoritative, as in the former.

Care must be taken, however, in both cases, not to press the analogies too far. The name Immanuel, as applied to the son of Isaiah, was to the chosen people of that age a sign that God was still among them as their guardian and protector; but as applied to Christ, it is indicative of his Divinity, implying that he is himself God manifest in the flesh. There is a difference also between the relation which Isaiah bore to his children, according to the flesh, and that which Christ sustains to his disciples, as the children of God. But the resemblance between the two is sufficient to indicate that Christ and the many sons that he is leading on to glory, are all of the same family, and that they are bound together by cords of the deepest and tenderest human sympathy. This is all that the Apostle aims to prove by these citations from the Old Testament.

Heb 2:14 —Forasmuch then-(epei oun) since then. In the context preceding, the Apostle has shown that it was a part of Gods gracious will and purpose, as revealed in the Old Testament, that Christ and the children of the covenant (Gal 3:7 Gal 3:9 Gal 3:29) should all be of one Father, and of one family. But according to the established laws and ordinances of nature, the children have all been made partakers (kehoinoneeke) of flesh and blood. And hence it was that, in compliance with Gods will and purpose, Christ also partook of the same. Though he was in the form of God, and thought it not robbery to be equal with God, yet he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. (Php 2:6-7.) The expression, flesh and blood, says Bleek, betokens the whole sensuous corporeal nature of man, which he has in common with the brutes, and whereby he is the object of sensuous perception and corporeal impressions; whereby also he is subjected to the laws of infirmity, decay, and transitoriness of material things, in contrast with purely spiritual and incorporeal beings. Frequently it is used by synecdoche in a more comprehensive sense for human nature; as, for example, in Mat 16:17; Gal 1:16; Eph 6:12. And there can be no doubt that in becoming incarnate, the Logos assumed human nature in all its fullness, including every element of our spiritual, as well as of our physical and sensuous being. But in this instance, as in 1Co 15:50, the words seem to be used in a more limited sense. The Apostle does not say that the children are flesh and blood, but that they have been made partakers of flesh and blood; thereby making a distinction between what constitutes the essential and eternal part of mans nature, and what is merely accidental, and in which we now live as in a clay tabernacle. (2Co 5:1.) Even this sensuous part of our nature was put on by Christ, so that he might in every particular, be made like unto his brethren, and through death destroy him that has the power of death.

Heb 2:14 —that is, the devil;-The word devil (diabolos-from diaballo, to calumniate) means properly a calumniator, a traducer, an accuser, or a slanderer. The corresponding Hebrew word is Satan, meaning one that hates, an enemy. Our knowledge of this wonderful being is quite limited. But from the Scriptures we may learn (1) that like man he was at first created upright; and that like man he afterward sinned and fell. Christ says of him in Joh 8:44, that he abode not in the truth; which implies very clearly that he was once in it. And Jude says (verse 6), The angels who kept not their first estate, but left their own proper habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day. See also 2Pe 2:4. From a comparison of these passages, it is very manifest that Satan was one of those angels who, not being satisfied with their first estate, or original condition (archee), were cast down to Tartarus on account of their rebellion. (2) There is but little said in the Bible in reference to the particular occasion and circumstances of Satans fall. But it is pretty evident from 1Ti 3:6, that it was occasioned by pride. Paul here admonishes Timothy not to appoint to the Bishops office a new convert, lest being lifted up with pride he fall into the condemnation of the devil; that is, lest he fall into the same condemnation into which the devil fell. That this is the meaning of the Apostle, is evident from the fact that it is not the prerogative of the devil to condemn anyone. He ensnares (1Ti 3:7); but it is Christ that condemns (Rom 8:34). How pride or any other sin could enter Heaven, may be a mystery above our comprehension. But it seems that in some way (perhaps by comparing himself too much with his inferiors, instead of duly considering the Infinite), pride got possession of Satans heart, begetting in him, and through him in others, an unhallowed ambition to rise still higher among the principalities and powers of the heavenly realms. They left their own proper habitation; and as a consequence were cast down to Hades. (3) After he was cast out of Heaven, he successfully plotted and effected the fall of man.

Why Satan was allowed to come to this world and tempt our first parents, as he did, is a question too high for us. God alone may be capable of fully understanding this mystery. But the fact is indisputable. God had said to Adam: But of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die. (Gen 2:17.) Satan, whose intellect is marvelously great, next it may be to that of the Infinite, was not long, it seems, in perceiving how he might turn this ordinance of God to his own advantage and to mans ruin. He knew that so long as man was loyal to his Maker, he and all his fallen compeers, though numerous it may be as the leaves and flowers of Eden, could do nothing to his injury. But Satan had no doubt well weighed and considered the awful, mysterious, and comprehensive import of the word death in the threatened penalty. He saw that there was in this thing death, a power, the possession of which would make him the prince of the world (Joh 12:31 Joh 14:30 Joh 16:11), and make man his most abject slave (Joh 8:34). He resolved if possible to secure it; and succeeded but too well in his diabolical designs. Through his influence, Adam sinned and fell; and humanity sinned and fell in him. (Rom 5:12 Rom 5:18-19.)

Heb 2:14 —the power of death,-What is it, and in what does it consist? This is a question which we can now answer but in part. Until we understand perfectly what death is, we cannot of course fully understand its power. But such matters are above our weak capacity. We know, however, that it has, in a very important and comprehensive sense, separated man from his Maker (Eph 2:12-13); robbed him of his highest spiritual power and enjoyment (Eph 2:1 Eph 2:5); filled his heart with enmity to God (Gen 3:8; Col 1:21) ; made him the willing slave of sin and Satan (Joh 8:44; Rom 1:28-31; 2Co 4:4; Eph 2:2; 1Jn 3:8 1Jn 5:19) ; and greatly deranged all his physical as well as his spiritual powers, resulting in a separation of soul and body (Rom 5:12 Rom 6:23; 1Co 15:21-22). Its power is therefore immensely great; and it is all used by Satan for the purpose of promoting his own diabolical ends and purposes.

But the Word became flesh in order that, by means of his death, he might destroy him that has the power of death. The word destroy (katargeo) does not mean to annihilate, but simply to render useless, to bring to naught. The Apostle John expresses the same thought in his first Epistle (3:8) where he says, For this purpose was the Son of God manifested that he might destroy (lusee) the works of the devil. The mere destruction of Satan himself would not accomplish Gods purpose. Had Christ annihilated him, as he doubtless might have done, this alone would not have relieved mankind from their woes and misfortunes. For death, be it observed, is not wholly an invention of the devil. It was of course brought about by his hellish craft and cunning; for if man had never sinned, he would never have died. Nevertheless, death itself, under the circumstances, springs up out of a moral necessity; a necessity which is as immutable as the truth and justice of God. And consequently, whatever may become of Satan, death cannot be destroyed, until all the claims of the Divine government on man are fully satisfied, and man himself is again made holy and so reconciled to his Maker. To effect these ends, as we have seen in our exegesis of the tenth verse, it was indispensable that Christ should become a man, and, as such, be made perfect through suffering. And now having by his own blood made purification for the sins of mankind, he has sat down on the right hand of the Majesty on high; there to reign until the works of Satan shall be destroyed, and the dominion of the world shall be restored to the many sons whom he is leading on to glory.

Heb 2:15 —And deliver them-The Apostle does not mean, that all men will actually be delivered from the bondage brought upon them by sin and the fear of death; but only that through Christ all may be delivered. In partaking of flesh and blood, it was his purpose to open up a new and living way, through which all might come to God, obtain the pardon of their sins, and be made heirs of the eternal inheritance.

Heb 2:15 —through the fear of death-This fear is natural and universal. Men fear death (1) because of the pain, misery, and dissolution, which attend it; (2) because of the darkness and corruption of the grave which follow it; and (3) because of the uncertainty of their condition and destiny beyond it. It is the terminus of our probationary state, beyond which there is no place for repentance. The man who passes this solemn bourn, in union, communion, and fellowship with God, will die no more. (Luk 20:36.) But for those who are then disloyal and unholy, there remains nothing but the horrors and torments of the second death. (Rev 20:14-15.) See Mat 25:46 Mat 26:26; Heb 10:26-27;Rev 22:11.

No wonder, then, that death has been called the King of terrors. (Job 18:14.) It must be so to every man in his senses who has not been delivered from its enslaving influences through the Lord Jesus. Nothing but a strong, firm, and unfaltering faith in Christ-a faith which works by love, purifies the heart, and overcomes the world,-can ever save and deliver those who through the fear of death are all their lifetime subjects of bondage (eno- choi douleias). But faith in Christ saves us from all such fears and torments; knowing, as we do, that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands eternal in the heavens. (2Co 5:1.) Under the sustaining and strengthening influence of this faith, we can exclaim with Paul, even in the face of Death, O Death, where is thy sting? O Grave, where is thy victory? Or with David we can calmly say, Though I walk through the valley of the shadow of death, I will fear no evil; for thou [Jehovah] art with me; thy rod and thy staff, they comfort me. (Psa 23:4.) And hence we feel that it is even better to depart and to be with Christ. (Php 1:23.)

Heb 2:16 —For verily he took not on him the nature of angels;-Or more literally, For not indeed of angels doth he take hold; but he taketh hold of the seed of Abraham. The Greek word (eplambo- netai) means (1) to take hold of any thing as ones own; and (2) to take hold of any person with the view of helping him. In this latter sense the word is used here by our author. His object is, not as was generally supposed by the ancient commentators to reassert the fact that Christ took on himself our nature, but rather to assign a reason for his having done so. Christs mission, he says, was not to take hold of angels and deliver them from slavery; but it was to take hold of man, and to free him from the bondage of sin and death. And hence, as our author has shown in the preceding context, it was becoming that he (Christ) should be made a partaker of flesh and blood, so that by means of his death he might destroy him that has the power of death, and deliver those (men, not angels) who through fear of death were all their lifetime subjects of bondage.

Heb 2:16 —but he took on him the seed of Abraham.-Or rather as above explained, he taketh hold of the seed of Abraham. As the Apostle was writing for the special benefit and encouragement of the Hebrews, there was certainly no impropriety in his using terms so very limited. But in doing so he does not mean to exclude all, save the seed of Abraham, from the benefits of Christs death, atonement, and intercession. Certainly not; for in the ninth verse of this chapter, he assures us that Jesus had by the grace of God tasted death for every man. This shows beyond all doubt that the benefits of Christs death are applicable to all men who will humbly submit to the terms and conditions on which salvation is so graciously offered to us in the Gospel. But in this saying there is a rhetorical propriety which could not be so well expressed by any terms that are more general and comprehensive.

Heb 2:17 —Wherefore it behooved him-As Christ came to help the seed of Abraham (and all the rest of mankind), it behooved him to be made like them. The word here rendered behooved (opheilen) is different from that which is rendered became (eprepen) in the tenth verse; and also from that which is rendered ought and behooved (edei) in Luk 24:26 Luk 24:46. The last of these (edei) denotes moral necessity growing out of Gods decrees and purposes; the second (eprepen), as previously explained, denotes an intrinsic fitness and propriety in conformity with the Divine attributes; but the first (opheilen) expresses an obligation which arises out of any work or enterprise already undertaken. The Apostle means to say, therefore, that since Christ had voluntarily undertaken the work of redeeming the seed of Abraham from the bondage of sin and Satan, he thereby incurred the further obligation of being made like them.

Heb 2:17 —in all things-That is, in all things (kata panta) essential to perfect humanity. This does not of course include the depravity which we have incurred by sin. See notes on 4: 15. Christ had none of the evil lusts and propensities which now defile human nature (Mat 15:18-20); enslave the unregenerate (Rom 7:23) ; and from which even we who have the first-fruits of the Spirit are not wholly freed while we live in these clay tabernacles (Rom 8:10). He was without sin (choris hamartias) in the fullest and widest sense. But he had every faculty, power, and susceptibility which belongs to human nature in its sinless state; and he was therefore subject to all the sufferings, perils, temptations, toils, and conflicts which we endure. Thus far it behooved him to be made like unto his brethren, so that he might be fully qualified for the great work which he had undertaken.

Heb 2:17 —that he might be a merciful and faithful high priest-Or rather, that he might become (geneetai) a merciful and faithful High Priest. For as Alford very justly remarks in his commentary on this passage, The High-priesthood of Christ in all its fullness, and especially in its work of mercy, and compassion, and succor, was not inaugurated till he entered into the heavenly place. His being in all things like unto his brethren, sufferings and death included, was necessary for him in order to his becoming, through those sufferings and death, our High Priest. It was not the death (though that was of previous necessity, and is therefore often spoken of as involving the whole), but the bringing the blood into the Holy Place, in which the work of sacerdotal expiation consisted. This is all just and right so far as it goes. Care, however, must be taken not to press this view of the matter so far as to exclude everything of a sacerdotal character from Christs earthly ministry. This would be inconsistent with both the types of the Old Testament and the subsequent teachings of our Epistle. For on the Day of Atonement, the High Priest had first to slay the victim, and then carry its blood into the Most Holy Place to make reconciliation for the sins of the people. (Lev 16:15.) And so also Christ is said to have offered himself on the cross, so that he might afterward enter Heaven with his own blood, and there make expiation for our sins according to the Scriptures. Christ was therefore the Priest as well as the victim in the offering of himself on Calvary. But this offering on Calvary was only a preliminary part of the one great offering of Christ which was consummated in Heaven; and it was, moreover, an essential part of the preparatory discipline through which he had to pass before he could be fully qualified to officiate as the great High Priest of our confession. See notes on Heb 7:17 Heb 7:27. And hence the High-priesthood is not improperly presented here as the goal which he had to reach through his many trials and sufferings; and especially through his sufferings on the cross. Before reaching it, he had to walk the path of human suffering down to this deep turning-point, in order to acquire the requisite qualifications for the exercise of high-priestly functions, extending thenceforth from Heaven to Earth (Del. in loc.). The idea of the Apostle, then, is this: that it was necessary for Christ to become a man-a man of sorrows; a man in all respects like ourselves, but without sin-in order that he might be the better qualified to have compassion on the erring and the ignorant; and to discharge with fidelity, as a High Priest, all his duties both to God (Heb 3:2 Heb 3:6) and to man (Heb 10:23).

Heb 2:17 —in things pertaining to God,-The High Priest under the law was wholly consecrated to God. Holiness to Jehovah was inscribed on the golden plate of his miter, as an indication that he was set apart to minister to the Lord in the services of his Sanctuary. And so also Christ, as the High Priest of the New Economy, has been called and set apart to minister in the Sanctuary and the true Tabernacle which the Lord pitched and not man. (8:2.) As a King, he rules over Heaven and Earth; and supports all things by the word of his power. But the functions of his sacerdotal office are more limited, having special reference to the wants of man and the relations which we sustain to God and to his government. This will become more apparent as we proceed with the exegesis of the Epistle.

Heb 2:17 —to make reconciliation for the sins of the people.-These words indicate the main purpose of Christs Priesthood. He became such a Priest, as he is, in order to expiate by means of his death the sins of the people. The word here rendered to make reconciliation for (hilaskomai), means, in classic Greek, to appease or to propitiate; as, for instance, when Homer, Hesiod, and others, speak of appeasing the wrath of the gods by means of sacrifices. But it is a significant fact, that neither this nor the corresponding Hebrew word is ever so used in the sacred writings. God is never made the direct object of this or any other word of like import in either the Old or the New Testament. In no part of the inspired word do we find such an expression as, to appease Gods wrath or to reconcile him to man by means of sacrifice. The whole tenor of the inspired word goes to show that God had compassion on the world, and sent his Son to redeem it. (1Jn 4:4 1Jn 4:10.)

Caution is necessary, however, just here lest perchance we fall into the extreme of supposing with some that Christ came into the world merely for the purpose of showing forth the love of God to man. There is certainly a sense in which it may be truthfully said that the atonement of Christ has rendered God propitious to man. For it must not be forgotten that we were all by nature the children of Gods wrath (Eph 2:3), and that it is only through Christ that this wrath has been, or can be, averted. He that be- lieveth not the Son shall not see life, but the wrath of God abideth on him. (Joh 3:36.) There is therefore no reasonable ground to doubt that the sacrifice of Christ has an influence on the mind of

God toward the sinner, as well as on the sinner himself. But it is not such an influence as many have supposed. It may be properly illustrated by the case of a wise, just, and benevolent father; who though insulted by an ungrateful son, still loves and pities him; and while vindicating his own authority as a father, does at the same time all that he can to reclaim his son. In like manner, God was insulted; his government was dishonored; and man had become an enemy to him by wicked works. (Col 1:21.) Nevertheless, God had pity and compassion on his erring and prodigal children. He so loved and pitied them, even when they were dead in trespasses and sins, that he gave his only-begotten Son, so that whosoever believeth in him should not perish, but have everlasting life. (Joh 3:16.) Thus God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. (2Co 5:19.) Herein, then, is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation (hilas- mos) for our sins. (1Jn 4:10.)

The whole plan of redemption, therefore, including the work of atonement, is an arrangement of the Godhead, embracing the Father, the Son, and the Holy Spirit; and is designed (1) to meet and satisfy the claims of the Divine government against man, so that Gods mercy might justly flow to penitent sinners; (2) to reconcile man to God, by removing enmity from his heart and filling it with gratitude and love; and (3) to actually blot out and forever cancel the sins of all such as become obedient to the Divine will. But in order to effect all this, it was necessary, as the Apostle here shows, that Christ should become a man, in all respects like unto his brethren, so that he might be a merciful and faithful High Priest in things pertaining to God. Thus, and thus only, could he make expiation for our sins; and so render it possible for Gods abounding mercy and love to flow out freely and fully to all who love and obey him.

Heb 2:18 —For in that, etc.-In this verse, the Apostle explains how it is, that Christs being made like unto his brethren in all things serves to make him a more faithful and compassionate High Priest. For in that, he says, he himself hath suffered being tempted, he is able to succor them that are tempted. As God, he knows of course all our wants, and is ever able and willing to supply them. But as a man, he had to experience all the trials, temptations, privations, sorrows, and sufferings, which are common to our race, in order to fully qualify him for the duties of his mediatorial office: and these, as the Divine record shows, he endured to the uttermost. Born in a stable, cradled in a manger, and brought up in the humble condition of a peasant, he entered upon his public duties under the most trying and discouraging circumstances. Satan tempted him; the scribes and Pharisees derided and persecuted him; and even his own friends and brethren forsook him. But he faltered not in his purpose. His course was ever onward toward the sublime goal of his earthly mission. Amidst the lowering tempests and gathering storms of demoniacal fury and satanic malice, he marched directly onward, until baptized in sufferings, his oppressed and care-worn frame sunk under the tremendous pressure of his mental agonies, and his great heart literally burst under the crushing and overwhelming influence of his incurred responsibilities. See notes on 5:7. He could endure no more; but calmly said, It is finished; and then expired.

REFLECTIONS

1. God has provided a home for his children. (Heb 2:5-9.) The meek, says Christ, shall inherit the Earth. For ages, the domination of the world has been a matter of strife and contention; and ambitious men have waded through seas of blood to obtain it. But it is all in vain. They will never, except by temporary usurpation, enjoy even so much as a foot-breadth of it; for to Abraham and his seed it has all been given by an irrevocable decree of Jehovah, as their everlasting inheritance. (Rom 4:13.) It matters not how humble and how destitute we may now be, if we have the earnest of the Spirit (Eph 1:14) ; then indeed are we Abrahams seed, and heirs according to the promise (Gal 3:29). I do not say that we will always be confined to this world, as we now are while living in these houses of clay whose foundation is in the dust. This is not probable. With bodies like unto that of the Son of God (1Jn 3:2), purified and spiritualized (1Co 15:44 1Co 15:50), we may, like angels, pass from world to world, and from system to system, to behold the works of the Lord and to make known to others the mysteries of redemption. But wherever we go, and on whatever errand we may be sent, our object finished, we will return again on joyful wing to this renovated earth to behold with increasing wonder and delight the beauty and the glory of the Lord in the New Jerusalem, the city of our God, the mountain of his holiness. There with David we will often exclaim, with wonder and amazement, Lord, what is man that thou art mindful of him, or the son of man that thou visitest him? When we see the countless myriads of suns, and moons, and stars that compose the vast empire of Jehovah, and the higher sons of light who inhabit them, and who from so many centers of creation swell the lofty praises of their Creator in everlasting anthems- feeling our own nothingness and unworthiness, we will be filled with wonder and amazement that God, in his infinite condescension, mercy, and love, should have provided such a home for us as the New Heavens and the New Earth, filled and illuminated with his own glorious and eternal presence. See Revelation 21, 22.

2. The atonement made by Christ is for all men, and its benefits are in some measure unconditionally extended to all. Even the lives that we now live in the flesh, we live through the forbearance of God in Christ (1Ti 4:10) ; and the removal of the effects and consequences of the Adamic transgression will be as wide and as comprehensive as the human race. For as in Adam all die, even so in Christ shall all be made alive. (1Co 15:22.) And as by means of one trespass, the righteous sentence of God came upon all men to condemnation; so also by means of one righteous act, the favor of God will come on all men to justification of life [from the penalty of death incurred through Adam]. For as by the disobedience of one man [Adam] the many [all men] were made sinners; so also by the obedience of the one [Christ], the many [all men] shall be made righteous [so far as it respects the sinfulness incurred through Adam]. (Rom 5:18-19.) Nor is this all: for where sin abounded, grace superabounded. Through the infinite merits of the one offering of Christ, the justice of God has been satisfied, and ample provision has been made for pardoning the many personal offenses of all men who repent of their sins and humbly bow to the will and authority of God. And hence the cry of Mercy now is, Ho, every one that thirsteth, come ye to the waters: and he that hath no money; come ye, buy and eat; yea, come buy wine and milk without money and without price.

3. The scheme of redemption through Christ is not an arbitrary scheme (Heb 2:10). It is a scheme prompted by the love of God; founded in justice, judgment, and equity; and administered throughout in infinite wisdom. The nature of God is its constitution, in harmony with which all its laws and ordinances have been enacted. And hence it became God in bringing many sons unto glory, to look not only to the qualifications of their Captain, but also to the rightful demands of his own nature and government. Until these were satisfied, it were all vain to talk of saving any sinner. By an eternal moral necessity, deep and profound as the Divine nature, the soul that sinneth must die; unless an adequate ransom can in some way be provided. This has been done through the one offering of the Lord Jesus Christ. He, by his death and incarnation, has magnified Gods law and made it honorable (Isa 42:21) ; he has by the offering of his blood, once for all, brought in everlasting righteousness (Dan 9:24) ; and under his peaceful and glorious reign, Mercy and Truth have met together, Righteousness and Peace have kissed each other (Psa 85:10). No wonder, then, that angels desired to look into these things, and to study with profound reverence the economy of redemption. (1Pe 1:12.) There is here nothing of fatality, nor of arbitrary will and caprice; but there is here a system of rectitude, broad, deep, and profound as the Divine government; every element of which is marked by that wisdom which is first pure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality and without hypocrisy. (Jas 3:17.)

1. How wonderful are the condescension and the love of Christ in assuming our nature and being made like unto his brethren in all things; so that he might by the grace of God taste death for every man, destroy the works of Satan, and deliver those who through fear of death were all their lifetime subjects of bondage (verses 9-18).

He left his radiant throne on high,

Left the bright realms of bliss,

And came to Earth to bleed and die:

Was ever love like this?

Scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us. (Rom 5:7-8.)

2. Perhaps, then, it should not excite our surprise, that this marvelous condescension of the Lord Jesus has always proved to be one of the chief stumblingblocks in the way of unbelievers. There is nothing in the depraved and selfish nature of man that will at all compare with it. And hence to those who are wont to estimate the motives of others by their own, it seems wholly incredible that he who was in the form of God, and thought it not robbery to be equal with God should make himself of no reputation, and take upon himself the form of a servant, that he might become obedient to death, even the death of the cross. But as the heavens are higher than the Earth, so are Gods ways higher than our ways, and his thoughts above our thoughts. (Isa 55:9.)

3. To me, therefore, it seems far more strange and remarkable that any who profess to believe the testimony which God has given to us concerning his Son, should at any time refuse to obey any of his precepts. When we think of the condescension of Jesus; the sufferings of Jesus; and the many benefits which he has procured for us through the rich merits of his own precious blood, we feel as if we could never do enough, or suffer enough for such a Savior. And yet, alas, how many who profess to believe the Gospel are still hardened through the deceitfulness of sin! How many such are still slaves to the lusts of the flesh, the lusts of the eye, and the pride of life! Nor is perfection found even in us who have the first-fruits of the Spirit, which God has given to them that obey him. We, too, fall far short of that perfect obedience which the law of God requires, and which our own hearts approve. To know this is, of course, very painful to every true child of God; and makes us long for that perfect state where we will no longer grieve our Father and our Redeemer.

In the meantime, how very encouraging and delightful is the thought that our blessed Savior sympathizes with us in all our griefs, trials, and temptations; and that if we only rely on him, trust in him, and struggle on in our imperfect way for a little while, he will soon take us to that brighter and better world, where we will sin no more (Heb 2:18).

Commentary on Heb 2:10-18 by Don E. Boatman

Heb 2:10 –for it became Him

Paul, or the author, explained Christs greatness. Now he shows why it was done:

a. It was expedient.

b. Because of the nature of God, it was becoming of God to do it.

c. Because He loves, He would be constrained to do something about lost man.

Heb 2:10 –for Whom are all things

A loving Father will commit all to the consecrated Son:

a. Rom 8:17 : Heirs of God and joint heirs with Jesus Christ.

b. Heb 1:2 : -whom He appointed Heir-

Christ has proven His worthiness but has not come unto the inheritance as yet:

a. 1Co 15:24 : When He shall deliver up the kingdom to God.

b. For the present, God is the owner of all things.

Heb 2:10 –and through whom are all things

This can be said of both Christ and God.

a. Of God-Act 17:28 : In Him we live.

b. Of Christ-Joh 1:3 : All things were made by Him.

c. Joh 1:10 : The world was made by Him.

d. Col 1:16-17 : By Him all things consist.

Creation is ascribed to the Son, but then all things are preserved by the power of God.

Heb 2:10 –in bringing many sons unto glory

God is to add to His family through Jesus Christ:

a. He desires all men to become part of His family.

1) 2Pe 3:9 : -not wishing that any should perish.

2) Joh 3:16 : -whosoever believeth-

b. We have the privilege of choosing to be born into this family, unlike into our earthly home, where we had no choice.

What is our glory?

a. Php 3:21 : -fashioned like His glorious body.

b. 1Co 15:43 : It is sown in dishonor; it is raised in glory.

When will we have glory?

a. We have some glory now:

1. Rom 8:21 : -glorious liberty.

2. 1Pe 4:14 : -spirit of glory.

3. Eph 3:13 : -tribulation which is your glory.

b. We have glory that is yet to come:

1) Col 3:4 : When Christ shall be manifested, then shall ye also with Him be manifested in glory.

How do we receive this glory?

a. 2Th 2:14 : -He called you through our gospel to the obtaining of the glory of our Lord Jesus Christ.

b. 1Pe 5:10; -God of all grace who called you unto His eternal glory in Christ.

Heb 2:10 –to make the Author of their salvation perfect

The Greek word for author is Archegos, a combination of two Greek words:

a. The words mean to begin and to lead.

b. The word Author is also translated Captain.

c. Christ is our leader, and a perfect one.

d. The idea of leadership is expressed elsewhere:

1. Act 5:31 : A Prince, a Saviour.

2. Act 3:15 : Prince of Life.

It is time the world should heed this Leader, Who alone can save.

Heb 2:10 –perfect through sufferings

Suffering made Him perfectly qualified for the execution of His office:

a. Christ was perfect in character, being without sin, but His experiences as man perfectly qualified Him to be a merciful High Priest.

b. His perfection makes a good Bible study:

1. Perfect in His life.

a) Luk 23:4 : Pilate found no fault.

b) Heb 4:15 : Tempted, yet without sin.

c) 1Pe 1:19 : Without spot.

2. Perfect in His sacrifice.

a) Isa 53:7 : Openeth not His mouth.

b) Luk 23:34 : Prayed for His enemies.

c) 1Pe 1:19 : Without spot or blemish.

Suffering, tribulations, etc., serve to perfect us.

Rom 5:3 : -tribulation worketh stedfastness.

Heb 2:11 –for both He that sanctifieth

What is meant by sanctifieth?

a. The word is also translated consecrates.

b. It means to set apart for a holy use, or to an office.

1. Mat 23:19.

2. Joh 17:17.

c. It means to purify from pollution, either ceremonially or spiritually.

1. Ceremonially-Heb 9:9-10.

2. Morally or spiritually-1Th 5:23.

d. It means to purify from the guilt of sin by a free remission.

Heb 10:10; Heb 10:14; Heb 10:18.

How are we sanctified?

a. It is done in obedience to truth:

1. Joh 17:19 : Sanctified through the truth.

2. 2Ti 2:21 : Vessels sanctified for the Masters use.

3. 1Co 1:2 : Sanctified in Christ Jesus.

4. 1Ti 4:5 : Sanctified by the Word. Who is meant by He?

a. The connotation suggests Christ, for this one calls us brethren, and God does not do that.

b. The other members of the Godhead do sanctify too.

1. Holy Spirit-Rom 15:16.

2. God-Joh 10:36.

Heb 2:11 –and they that are sanctified are all of one

What is meant by all of one?

a. Some suggest one race, one blood, one offering.

b. Newell: It speaks of one kind of quality of being, rather than mere unity. (p. 52)

c. One inheritance (Rom 8:17) is suggested.

d. Milligan says: Of one Father.

1. This fits best, for we have a common Father with Jesus, Who calls us brothers.

2. We do not have the devil as father, but Jesus own Father as our father.

Heb 2:11 –for which cause He is not ashamed to call them brethren

Christ will be ashamed of all who are not sanctified:

a. Mat 10:33.

b. Mar 8:38.

If He calls us brothers, should we call Him brother?

a. No, for we are brothers by grace.

b. He is so much more than brother; He is Lord, God, Saviour, Master, King of kings, High Priest.

Heb 2:12 –saying, I will declare Thy Name unto My brethren

This is a quotation from Psa 22:22 :

a. This is Christ speaking through David.

b. The word declare is also translated proclaim.

The name of God is to be declared:

a. Jesus in His miracles prayed and gave glory to God.

b. Joh 1:18 : Christ declared the God Whom men could not see.

Who is meant by brethren?

a. Some say, Christ also spoke to the Gentiles, and they were not His brothers.

1. Mar 7:26 : A Greek-a Syrophoenician.

2. Joh 4:9 : Samaritan.

This probably refers to the great victory when Christ and His brethren will be around the throne of God. Revelation 19.

Heb 2:12 –In the midst of the congregation will I sing Thy praise

This phrase verifies the idea of Christ being with His church.

The church should praise God.

a. Eph 5:19 : Speaking . . . in psalms and hymns.

b. Some churches roll up the rug on Sunday evening for dancing rather than for praising God.

Heb 2:13 –And again I will put My trust in Him.

The source of this quotation is uncertain, for several places sound similar.

a. Psa 18:2 is suggested, for much of this Psalm is Messianic.

b. 2Sa 22:3, Isa 8:17; Isa 12:2 are suggested.

An alternate translation says, I will confide in Him.

Who is trusting who?

a. Is the Christ trusting in God?

b. Does Christ have faith in God, when He knows God personally?

1. It is true that knowledge eliminates faith.

2. Christ did not have faith in Gods character or existence, for these He knew.

3. Trust enters in when Gods purposes are yet to be fulfilled.

c. Christ is our perfect example of trust.

Heb 2:13 –And again, behold I and the children whom God hath given Me.

This is a quotation from Isa 8:18.

a. This quotation concerns Isaiah and his children and is applied to Christ and Gods children, His disciples. (Milligan)

b. The idea probably is that the elder brother and the children will trust in God. A warning is therefore needed. Heb 3:12 : evil heart of unbelief.

What is meant by children given unto Me?

a. It does not mean that we become children of Christ, but children of God in the church of Christ.

b. See Joh 6:37 : All that the Father hath given Me, will come unto Me.

Notice the similarity in names of the type, Isaiah, and the antitype, Jesus.

a. Isaiah means salvation of Jehovah.

b. Jesus means Jehovahs salvation.

Heb 2:14 –Since then the children are sharers in flesh and blood

The King James version says, partakers of flesh.

In flesh, man is sensuous, subject to infirmity and decay.

Heb 2:14 –He also in like manner partook of the same

He did not become like an angel to save angels, but became like man to save man:

a. Heb 10:5 : -a body Thou hast prepared.

b. Php 2:5-11 : -took the form of a servant.

An immortal being cannot die, so Christ became mortal so that He could die for man.

Heb 2:14 –that through death He might bring to nought

The Catholic Bible and the King James version translate nought as destroy.

a. The word does not mean to annihilate, but to render useless. (Milligan)

b. The devil is now only weakened; his power is gone. (Calvin)

c. If these men are right, will the devil ever be destroyed? Yes. See Rev 20:10.

through death is suggestive:

a. Some accomplish in death that which they could not accomplish in life.

1. Death of a mother, a wife, sometimes leads to the conversion of a father, a husband, a child.

2. Death of men, when untimely, helps to make them national heroes, martyrs to a cause, and prompts men to arise to the cause.

b. Through death Jesus could prove He had power over it, and authority over the grave. He demonstrated that He was the one who had the power over death.

1. 2Co 5:1.

2. 1 Corinthians 15.

Heb 2:14 –him that had the power of death, that is the devil

The devil has an ambition, but his power is weakened:

a. The meaning of his name:

1) Diablos in Greek means accuser or slanderer.

2) Satan in Hebrew means he who hates, an enemy.

b. Pride was probably his downfall:

1. 1Ti 3:6 : -lest being puffed up, he fall into the condemnation of the devil.

c. He works to control man:

1. Joh 12:31; Joh 16:11 : He is Prince of this world.

2. Joh 8:34; 1Ti 3:7 : He seeks to enslave and ensnare.

d. His power to accuse man as he did Job of old is gone:

1. He cannot slander us before God, for we have been accepted.

2. Jesus breaks the power of sin, and thus death, the result of sin, is broken.

Heb 2:15 –and might deliver all them

Some feel that this refers directly to the Gentiles who had no revelation, but we may say that all is world-wide.

Christ is a deliverer for all men, not simply a national hero. This suggests that Christ is the help of man to escape the works of the devil.

a. This is proven by 1Jn 3:8 : That He might destroy the works of the devil.

b. This word might is also translated may, which suggests futurity.

c. Why does not God destroy the devil now?

1. It would leave a vast number of orphans, for the devils children are numerous.

2. A destruction of the devil would change this world from one of choice.

Heb 2:15 –who through fear of death

Why do men fear death?

a. Because of pain, misery.

b. Because of the darkness and corruption of the grave.

c. Because of the uncertainty of their condition and destiny beyond it.

For the Christian it loses its terror and sting:

a. 1Co 15:55 : O death where is thy sting?

b. Psa 23:1 Thou art with me.

c. 1Th 4:18 : Wherefore comfort one another with these words.

d. 2Co 5:8 : at home with the Lord.

Heb 2:15 –were all their lifetime subject to bondage.

Bondage is twofold:

a. Bondage to fear is the one specifically meant.

1. Men dread death, work against it, spend fortunes to prolong life and to escape it.

2. Death haunts us, if not for self, for our loved ones.

b. Bondage to sin is likewise present. See Rom 6:16-18 : Servants . . . of sin unto death.

What is the end of those who are in bondage to fear?

a. The answer is plain.

1. Rev 20:14-15.

2. Mat 25:46.

3. Rev 22:11.

b. Christ delivers from this end.

1. Rom 8:15 : -received the spirit of adoption.

Study Questions

250. How does God obtain sons?

251. Does God want many sons? See 2Pe 3:9; Joh 3:16.

252. Harmonize the expression, many with Jesus statement of the strait and narrow way.

253. What will be our glory?

254. Do we have any glory now?

255. How do we obtain glory?

256. Define the word author. What is its origin?

257. What verses speak of Christ as a leader?

258. How is the word, leader, translated by others?

259. What made Christ perfect?

260. Does this refer to His character?

261. Could it refer to His quality as a leader?

262. Discuss the verses that speak of Christs perfection.

263. Does it refer to His being qualified by suffering?

264. Of what value are sufferings for us? See Rom 5:3.

265. Give an exegesis of Heb 2:11.

266. What does sanctification mean?

267. Who sanctified who, according to chapter 2?

268. When are we sanctified? See Eph 5:26.

269. What is meant by, are all of one?

270. Does the author refer to God, or to Christ?

271. Does God ever call us brethren?

272. What verse teaches that Christ will not be ashamed of us?

273. Should we call Christ our brother?

274. Do we have any record of Jesus singing?

275. Where is this quotation found?

276. What is the purpose of the singing?

277. Who is meant by brethren?

278. Whose name is declared?

279. When will this singing take place? Revelation 19.

280. Who has faith in whom?

281. What is meant when it is said that Jesus would put His trust in God? Is faith present where there is knowledge? In what did He trust?

282. Who are the children given to Christ?

283. Are we children of Christ? cf. Joh 6:37.

284. Why did Christ share in flesh and blood according to Heb 2:14?

285. Why did Christ not take up the flesh of an angel?

286. Why did He not remain immortal, and in heaven?

287. Why is through death significant?

288. What is meant by the word nought? Does it mean to annihilate?

289. Does death prove a blessing in other realms?

290. Could Christ die if He were not in the flesh?

291. What could Christ prove by death? cf. 2Co 5:1; 1 Corinthians 15.

292. How can it be said that the devil had the power of death?

293. Is the past tense significant in the words, had the power of death?

294. What does the word devil mean?

295. What is the Devil able to do according to Joh 8:34; 1Ti 3:7?

296. Heb 2:15 suggests deliverance from the fear of death. Do you feel that Christians are delivered, that they fear death less than non-Christians?

297. Why are people fearful of death?

298. Give verses that tell of mans freedom from the terror of death.

299. What bondage is referred to?

300. Is the devils power destroyed outright? If not-why not?

Heb 2:16 –For verily not to angels doth He give help

Jesus coming was for man, not angels.

It is also translated, He took not on Him the nature of angels. (KS)

a. He did not, as the next verse verifies.

b. He came not as an angel, but as man.

That He preferred us to angels was not owing to our excellency, but to our misery.

Heb 2:16 –but He giveth help to the seed of Abraham

There are two groups for consideration:

a. The physical seed.

1. He came to the house of Israel, but this consideration alone limits the verse.

2. The good tidings announced concerning the birth of the Saviour in Bethlehem was for all men.

b. The spiritual seed, which includes all men of faith.

1. Gal 3:9 : -are of faith are blessed.

2. Gal 4:28 : Now we, brethren . . . are children of promise.

3. Rom 9:8 : The children of the promise are reckoned for a seed.

Heb 2:17 –Wherefore it behooved Him in all things

He felt a moral necessity, an obligation to do something for man:

a. The nature of God, loving, just, merciful, would require God to seek man.

b. Jesus was of the nature of God, so He would feel obligated to save man.

Two things should be considered in the expression, all things:

a. Man has a twofold being.

1. Flesh.

2. Affection, feeling or emotion.

b. Jesus came as flesh, and He had sympathy, feeling, and emotion.

Heb 2:17 –to be made like unto His brethren

Who were His brethren?

a. Some suggest His flesh and blood relatives.

b. Some suggest His Jewish brethren.

c. Some suggest His brethren in the church.

d. His brethren in the flesh-mankind in general-may be considered, for the emphasis is on becoming like man, and not upon the word, brethren.

Heb 2:17 –that He might become a merciful and faithful High Priest.

Might become suggests that living in the flesh was needed in order to qualify Him:

a. We do not like to limit Jesus, but from our standpoint we cannot now excuse ourselves and say that Deity does not know our feeling since Jesus suffered as man.

b. We become the most sympathetic when we have experienced the same thing as the one who needs our sympathy.

Merciful is suggestive:

a. In Old Testament times, sins punishment had no mercy. cf. Heb 10:28 : Die without mercy.

b. Jesus was merciful:

1. His coming was an act of mercy.

2. He showed compassion on earth.

a) Joh 8:11 : -go and sin no more.

b) Luk 7:13. -He had compassion on her.

c) Mat 9:36 : -Jesus was moved with compassion.

c. Since Christ experienced all of life, we readily believe that He will be merciful to us.

Heb 2:17 –faithful

Christ proved His faithfulness:

a. Luk 9:51 : -He stedfastly set his face to go to Jerusalem.

b. Mat 26:39 : -not My will but Thine be done.

c. Mat 26:52 : -Put up again thy sword into its place.

d. Heb 3:2 : Jesus . . . was faithful.

Jesus was faithful to His purpose in this life. Therefore we feel He will be faithful as our High Priest.

Heb 2:17 –High Priest in all things

On earth He was our sacrifice, in heaven He is our High Priest:

a. The High Priest on earth made sacrifices, then went into the Holy Place to make restitution for the sins of the people.

b. Jesus serves in the Holy Place as our Priest.

1. Heb 3:1 : -High Priest of our confession.

2. Heb 10:21 : -having a great High Priest.

Heb 2:17 –in things pertaining to God

Jesus had many opportunities to leave Gods way:

a. Men sought to make Him bow to their traditions.

b. The devil sought to receive His devotion. Matthew 4

He was pleasing to God rather than to men:

a. Baptism, Mat 3:17 : -well pleased.

b. Transfiguration, Mat 17:5 : -well pleased.

c. Act 2:33 : -being at right hand of God.

Heb 2:17 –to make propitiation for the sins of the people

The word, propitiation means a covering, an appeasement, and is also translated reconciliation.

a. His atonement is referred to.

b. This is the priestly function of Christ.

The Catholic Bible uses the word expiate.

Heb 2:18 –For in that He Himself had suffered being tempted.

Alternate translations should be seen here:

a. A.S. footnote: for having been himself tempted in that wherein He hath suffered.

1. This suggests that there is suffering in temptation.

2. Temptation here means no other thing than experience or probation, says Calvin. (p. 76)

a) Jesus is a good example of the distress of the soul: Luk 22:44 : -great drops of blood.

Mat 26:38 : My soul is exceeding sorrowful unto death.

b) Men who are not dishonest, but have great temptations before them, undergo great distress of soul.

b. Catholic Bible: Himself has suffered and has been tempted:

1. This makes the experiences separate.

2. Of course He did experience suffering apart from being tempted.

Heb 2:18 –He is able to succor them that are tempted

There are three things needed by the one tempted:

a. Strength to withstand.

1. Php 4:13 : -through Christ.

2. 1Co 10:13 : God . . . will not suffer: you to be tempted above that ye are able to bear.

3. Eph 6:13 : . . . may be able to withstand.

b. Consolation for the spirit.

1. Mat 5:11 Blessed are ye.

2. 1Pe 1:6-7 : Rejoice.

3. Rom 8:28 : -to them that love God, all things work together for good.

4. Jas 1:2; Jas 1:12.

c. Deliverance.

1. 2Pe 2:9 : -The Lord knoweth how to deliver the godly.

2. 1Co 10:13 : -a way of escape.

The Great Shepherd will walk down the valleys and will prepare a table for us in the presence of our enemies.

Study Questions

301. Does Christ help angels, according to this chapter (Heb 2:16)? Why not?

302. Why would He help us instead of angels?

303. Does this verse limit His help to the Jews?

304. What is meant by seed of Abraham?

305. Are we the seed of Abraham, too? cf. Gal 1:1; Gal 4:28; Gal 3:7; Gal 3:29; Rom 9:6-8.

306. Heb 2:17 gives us another reason for Christ coming in human flesh. What is it?

307. What is meant by behooved?

308. What is meant by all things?

309. What is characteristic of man besides flesh?

310. Would all things refer to emotion-love, sympathy, etc.?

311. How could Christs life on earth make Him a merciful high priest?

312. Was the Old Testament priesthood merciful? cf. Heb 10:28.

313. Tell of Jesus compassion on earth.

314. Are we the most sympathetic when we have suffered similar experiences?

315. Tell of Christs faithfulness.

316. What might be included in all things?

317. Is the expression, pertaining to God, significant?

318. Did God ever express pleasure in Christ on earth?

319. What is meant by propitiation?

320. What does Heb 2:18 suggest about temptation? Does it describe its effect on the one tempted?

321. Does all temptation come through suffering, or are two different things named here?

322. What are the things needed by the person tempted?

323. Do we have the promise of Christs strength?

324. Do we have consolation?

325. Is there deliverance in Christ?

326. What temptations did Jesus face?

Commentary on Heb 2:10-18 by Burton Coffman

Heb 2:10 –For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through suffering.

On this place, Westcott noted that

The difficulties which at first sight beset the conception of a suffering Messiah vanish upon closer thought. For when we consider what is the relationship between the Son of man and men – the Son and the sons – what man’s condition is and how he can be redeemed only through divine fellowship, we ourselves can discern the “fitness” of the divine method of redemption. So far, therefore, from the death of Christ being an objection to his claims, it really falls in with what deeper reflection suggests.[14]

The use of the word “became” is in the sense of that which compliments or enhances; and it calls attention to the excellent beauty and perfection in all of God’s work, even in the smallest particulars. In all the wondrous annals of the scheme of redemption, there is no or unbecoming thing, but only total loveliness, appropriateness, and aesthetic satisfaction pertaining to everything that God did. How marvelous are his ways. The cross itself, dark and terrible as it looms upon the horizon of human history, is clothed with glory and beauty that surpass the imagination; and, seeing this, Christ said, “And, I, if I be lifted up from the earth, will draw all men unto myself” (Joh 12:32).

The word “author” is also translated “captain” (English Revised Version margin), and some have found in the word such a meaning as “pathfinder” or “pioneer.” Another word of challenging interest in this verse is “perfect,” which poses a problem; for how can the author speak of Christ’s being made perfect when he is already perfect? Bruce commented thus,

The perfect Son of God has become the people’s perfect Saviour, opening up their way to God; and in order to become that, he must endure suffering and death. The pathway of perfection which his people must tread must first be trodden by the Pathfinder.[15]

[14] Brooke Foss Westcott, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1965), p. 47.

[15] F. F. Bruce, op. cit., p. 43.

Heb 2:11 –For both he that sanctifieth and they that are sanctified are all of one; for which cause he is not ashamed to call them brethren.

This is a further explanation of the fitness of Christ’s death for people. Since the Son has taken upon him the form of human beings, and in that sense is one with them, he is not ashamed to call them brethren, even to the extent of partaking of all their sorrows and sufferings, even death itself. The sanctification spoken of here is on a higher level than is usually thought of in connection with this term. It applies to the setting up of a new relationship to God rather than to achieving some greater holiness of character and partakes of the meaning of “justification” as used by Paul in Romans and elsewhere. Adam Clarke, speaking of “sanctifieth” in this verse, wrote:

The word does not merely signify one who sanctifies or makes holy, but one who makes atonement or reconciliation to God; and answers to the Hebrew word [~kaphar], to expiate (Exo 29:33-36). He that sanctifies is he that makes the atonement; and they who are sanctified are they who received the atonement, and, being reconciled unto God, become his children, through adoption, by grace.[16]

That Christ is “not ashamed to call them brethren” is a most instructive thought. That the sinless and perfect Saviour should not be ashamed of vile and sinful man, and through his great love for them, should consent to partake of all their sufferings, even death, and should even go so far as to receive them as his spiritual body and make of them his bride – that must be hailed as an attitude of loving grace that beggars all description. Nor will Christ ever be ashamed of his brethren but will confess them before God and his holy angels (Mar 8:38). But if the attitude of Christ toward people is so commendable beyond all human comprehension, how loathsome is the opposite attitude of people who are ashamed of him?

ENDNOTE:

[16] Adam Clarke, op. cit., p. 696.

Heb 2:12 –Saying, I will declare thy name unto my brethren, In the midst of the congregation will I sing thy praise.

As proof of Christ’s being unashamed of his brethren, the author here begins a series of three quotations from the Old Testament, this one from Psalms 22, which opens with the words, “My God, my God, why hast thou forsaken me?” and which from New Testament times has been universally hailed as Messianic and as a detailed prophetic account of the crucifixion. The author of Psalms 22 is thought to be David who, as a type of Christ, came to his own throne through suffering which was followed by joyful fellowship. The second portion of the Psalm hails the triumph after rejection and sorrow (Psa 22:22).

A choice of words by the author of Hebrews gives grounds for a very significant deduction, as pointed out by Bruce:

Our author uses the word [@ekklesia] for congregation (the Hebrew of Psa 22:22 has [~qahal]). The employment of this word is a synonymous parallelism with “brethren” in a Christian context indicates that those whom the Son of God is pleased to call his brethren are the members of his church.[17]

The dramatic meaning of this will not be lost in the good and honest heart.

ENDNOTE:

[17] F. F. Bruce, op. cit., p. 46.

Heb 2:13 –And again, I will put my trust in him. And again, Behold, I and the children whom God hath given me.

This quotation from Isa 8:17 ff shows the Old Testament basis for Christ’s not being ashamed of his brethren, the Messianic import from the quotation being that the Messiah shall not be glorified alone, but in conjunction with his spiritual “children,” synonymous with “brethren.” This use of the term “children,” thus making disciples to be the sons of Christ, although the term is not so used elsewhere in the New Testament, is nevertheless founded on a valid deduction from this place in Isaiah and is also supported by Isa 53:10 which has, “When thou shalt make his soul an offering for sin, he shall see his seed.” There is also another point in the quotation, that God has given those children, which has New Testament corroboration in Joh 17:9, “I pray not for the world but for those whom thou hast given me.”

Heb 2:14 –Since the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to naught him that had the power of death, that is, the devil.

The superiority of mortal man to the animal kingdom is implicit in the word that they are sharers in flesh and blood, indicating some higher element in man’s existence. Milligan and Lenski agree in this interpretation of “sharers.”

This implies that “flesh and blood” is not, as in the case of the brute creatures, the whole of their being; theft soul or spirit, their real person exists only in fellowship with a physical body.[18]

The apostle does not say that the children are flesh and blood, but they have been made partakers of flesh and blood; thereby making a distinction between what constitutes the essential and eternal part of man’s nature, and what is merely accidental, and in which we now live, as in a clay tabernacle (2Co 5:1).[19]SIZE>

Here is the explanation of the mingled love and pity that humankind have for animals, flesh and blood being the common bond between them, and man’s higher self the impassable gulf that separates them. A sympathetic view of the essential kinship of man and animals is seen in these words of Borland,

And I saw the tracks of a rabbit, a fox, two field mice. I heard a cardinal whistle and a jay scream. Warm blood like mine. Flesh, like mine, that quivers with pain. Senses keener than mine.[20]

Partook of the same. Christ took a mortal body, partaking of blood and flesh; and this is an essential Christian doctrine. “He who was manifested in the flesh” (1Ti 3:16) was constantly extolled and adored from the earliest Christian times; and the man who would not receive the truth that “Christ came in the flesh” was held to be of the antichrist (1Jn 4:3). The old creeds were altogether correct in their affirmation that Christ is both God and man and fully representative of both, being “wholly God and wholly man.”

The reason for Christ’s partaking of flesh is given in this verse, namely, that he through death might bring to naught him that had the power of death, that is, the devil. It is regrettable that so many modern scholars make so little of man’s ancient and implacable foe, the devil; and although it must be confessed that faith in the devil never saved any person, yet the true believer does not hesitate to accept the things spoken by our Lord and the apostles concerning the person and devices of the evil one.

Death was the instrument Christ used to bring Satan to naught, and a more unlikely weapon cannot be imagined. That the death of Christ should have appeared to the author of Hebrews, and to Christians generally, as an instrument of world-shaking victory is absolutely astonishing and provides most convincing inferential evidence of the truth of Christ’s resurrection. Think of the death of Christ. He was rejected, despised, condemned, and tortured to death, not in some out-of-the-way province, but in the very capital of Hebrew hopes and aspirations. Not even his disciples understood what was taking place, and their gloom is seen in the words of his followers who said, “But we had hoped that it was he who should redeem Israel” (Luk 24:21). Abandoned by his disciples, hated by the leaders of the nation, betrayed by an apostle, Christ did not even defy the government in his dying agony, but spoke mysteriously of God’s having “forsaken” him! Who could have believed that the followers of One who died that kind of death would be hailing it as a cosmic victory over the prince of evil within seven weeks and a day of the event itself?. And yet they were! Bruce said,

This sudden change from disillusionment to triumph can only be explained by the account which the apostles gave – that their Master rose from the dead and imparted to them the power of his risen life.[21]

Satan’s weapon, death, was therefore wrested from him and used as the instrument of Satan’s own destruction; and just as David took Goliath’s own sword and cut off the giant’s own head with it, David’s greater Son took Satan’s weapon of death and destroyed him with it. That all evil heads up to a fountain source in Satan is everywhere set forth in scripture, and that this source is personal and malignant is evident from the temptation of Christ (Mat 4:1-4). That Satan had the power of death means that, by tempting Adam and Eve to sin and causing them to fall, he was the means of bringing death upon all mankind; and this may be the reason that Satan is called a “murderer” from the beginning (Joh 8:44). That the purpose of Satan toward the family of man is destructive, and only that, is evident from the examples of his operations, given now and again throughout the Bible. Thus, Satan brought death to Job’s family (Job 1:19), entered the heart of Judas, making him a suicide (Joh 13:27), and accomplished the destruction of the swine as soon as his emissaries were permitted to enter them (Mat 8:32).

How can it be said that Christ has brought the devil to naught? Satan was brought to naught in that his sole purpose regarding mankind was absolutely frustrated and eternally defeated. It should be noted that all of Satan’s activity against humanity could have had only one objective, the destruction of the entire race, that being the primary objective of his seduction of Eve in Eden. Christ became a man, paid the penalty due Adam’s transgression, and opened up the way for the renewal for the lost fellowship with God. The motivation of satanic opposition to people would appear to lie in the desire of the evil one to fight back against the Eternal who had cast him out of his former estate and reserved him unto punishment, mankind providing the only known opportunity of Satan for any kind of a counter-movement against God. The seduction of mankind, therefore, should be viewed as a device of Satan in striking at God through God’s highest and favored creation, man. Inscrutable as the designs of God assuredly are, it is nevertheless possible to conjecture that God’s motivation in permitting Satan’s access to man was simply that of providing a test of man’s faith and obedience, a test which the first parents miserably failed. Satan’s failure was total and complete. He was not able to destroy mankind, but on the other hand found himself used as a means of testing and developing people; and the fact that some, even many, people will be lost must itself be seen as an utter failure of Satan to frustrate God’s purpose; for God will doubtless create and redeem the total number of humankind included in the original purpose, regardless of Satan or evil men who will follow Satan. Exell expressed it thus,

Since Jesus died, the devil and his power are destroyed. Destroyed? Certainly. Not in the sense of being extinct. Still, he assails the Christian warrior, though armed from head to foot; and goes about seeking whom he may devour, and deceives men to ruin. Yet he is destroyed. Are we not all familiar with objects which are destroyed without being actually ended?[22]

This verse outlining the victory of Christ over Satan, is actually the introduction of a theme to be treated extensively somewhat later in the epistle; and that is the sacrifice of Christ for the sins of humanity, called the atonement.

[18] R. C. H. Lenski, op. cit., p. 88.

[19] R. Milligan, New Testament Commentary (Nashville: Gospel Advocate Company, 1962), p. 98.

[20] Hal Borland, Homeland (Philadelphia and New York: J. B. Lippincott Company, 1969), p. 115.

[21] F. F. Bruce, op. cit., p. 49.

[22] Joseph S. Exell, op. cit., p. 164.

Heb 2:15 –And might deliver all them who through fear of death were all their lifetime subject to bondage.

The victory over death, as announced here, was prophesied of old: “And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from all faces” (Isa 25:7-8). This victory over death prophesied by Isaiah pinpoints some significant facts with reference to it. Where shall such a victory be achieved? “In this mountain,” meaning on Mount Zion, Jerusalem, one of the mountains of Moriah, where Abraham offered Isaac, and where our Lord suffered, Golgotha, nowhere else! (See “Isaac a Type of Christ” under Heb 11:17). And at what time shall it be achieved? Isaiah’s mention of the “veil” or “face of the covering” suggests that when the victory is achieved, a “veil” will be destroyed. That occurred when the veil of the temple was rent in twain from the top to the bottom, an event conspicuously connected with the death of Christ on the cross. Thus, whether determined by the place the victory was won, on Mount Zion, or by the destruction of a veil, as of that in the temple, the victory was won by Christ alone. Here again is the same paradox noted in the preceding verse where the destruction of Satan did not mean he was annihilated. Likewise here, death is destroyed, and yet people die. How can this be?

Since the sting of death is sin (1Co 15:55), Christ’s providing the remedy for sin has removed the most dreadful part of the fear of death, which is the fear of punishment afterward. Moreover, death with the resurrection to follow is not death in the former sense. It is the sure and certain hope of the resurrection that robs death of so much of its terror; and it is Christ who said, “I am the resurrection and the life; he that believeth on me, though he die, yet shall he live”! (Joh 11:25).

Cargill spoke of Christ’s victory over death as follows:

He destroyed the principle of sin, which is the cause of death. It is just like the cure for polio; we have it, but everyone is not cured; however, the end of it as a dread epidemic is in sight. Jesus annihilated the effects of death in his resurrection. He promises us the same victory.[23]

The fear of death is surely included in the word that says, “There is no fear in love, but perfect love casteth out fear” (1Jn 4:18). Paul flatly declared to Timothy that Christ abolished death (2Ti 1:10).

ENDNOTE:

[23] Robert L. Cargill, op. cit., p. 23.

Heb 2:16 –For verily not to angels doth he give help, but he giveth help to the seed of Abraham.

It is hard to understand why the translators gave this rendition, since the margin gives the Greek text thus, “For verily not of angels doth he take hold, but he taketh hold of the seed of Abraham.”

The meaning of this verse is that Christ took upon himself the flesh of the seed of Abraham; and the expression “he took hold of” is very illuminating, for it shows that Christ had an existence before he decided to partake of flesh and blood, and that it was by his own volition that he did so. Exell so understood this, as indicated by

He TOOK; he did not inherit or receive a body. It is not the language that describes the ordinary birth of a common man. How strange it would sound if we were to speak of our children as if they had a thought or volition respecting their nature, and as if they were pleased to take on them such and such a body, when they were born. It describes voluntary action. It was an act contemplated beforehand. It implies not only pre-existence, but power, dignity, and condescension.[24]

MYSTERY OF FORGIVENESS

Also, here is a problem. Why did Christ elect to enter the arena of human life as a man and to suffer and die for human redemption, whereas it is revealed that he made no such decision or movement on behalf of fallen angels who also had sinned? People have offered learned explanations why such should have been so, alleging that angels sinned with their eyes open, whereas man was deceived, and that angels found the source of temptations within themselves and not from an external source, as in the case of man; but the view here is that it is a part of the mystery “hidden before times eternal!” and that it does not lie within the periphery of complete finite understanding. The forgiveness which God provided for man is absolutely unique, there being no precedent of any such thing in heaven or upon earth. Where, in all the universe, is there such a thing as the forgiveness of sins, apart from Christ our Lord? No forgiveness was provided for the angels when they sinned; none of the laws of God’s natural creation ever forgave either man or beast; no one ever fell off a cliff and received a reprieve from the law of gravity; no dog ever forgave the quarry; no poisonous serpent ever forgave the victim; no hawk ever forgave the prey; and even in the Law of Moses, there was never any such thing as actual forgiveness, since sins were remembered again every year (Heb 10:3). How utterly unaccountable, therefore, is the heavenly grace exhibited on behalf of sinful man, a grace conveyed at such awful cost!

The fact of God’s willingness to undertake the redemption of man, despite all precedent to the contrary, and without any hesitation at the extravagant price of it, added to the other plain implications of God’s word in this chapter, bespeak the most overwhelming encouragement for humankind. The argument set forth in these verses presents Christ as superior to angels even during his incarnation as a man, a superiority that was not contravened even by Christ’s being made “for a little while” lower than the angels that he might taste of death, thus making it plain that man himself (as God created him) is superior to angels. No imagination then, however fertile, can conceive the fullness of the privilege of being a human being, created in the image of God, immortal except for the fall, destined for dominion over all things, and enjoying such a kinship with the Creator as would make such a thing as the incarnation possible; and furthermore, after having thrown it all away through sin and transgression, receiving the further privilege of forgiveness through Christ and reinstatement as an heir of everlasting glory! Any soul that despises all that God has done for man is surely worthy of the death that God has ordained for them that “know not God and obey not the gospel of our Lord Jesus” (1Th 1:8). At last, the lost themselves will have no word of defense or complaint but shall concur in speechless acceptance of their judgment; for they shall be like him of whom Jesus said, “He was speechless” (Mat 22:12)!

The meaning of “taketh hold of” in this verse is two-fold according to Milligan, “The Greek word means: (1) to take hold of anything as one’s own, and (2) to take hold of any person with a view to helping him.”[25] Due to the emphasis on “partook of” in Heb 2:14, and “made like unto his brethren” in Heb 2:17, the first meaning seems preferable here; but, of course, since the purpose of Christ’s partaking of flesh and blood was to help man, the second meaning is certainly not excluded.

THE CHOICE OF ABRAHAM

That Christ entered earthly life as a descendant of Abraham was due primarily to the promise of human redemption made to Abraham by God, to the effect that it would be in Abraham’s seed that all the families of man should be blessed (Gen 12:3). For Christ to have entered human life through any other human family would have vitiated that prophecy. Further, the choice of Abraham’s posterity as the vehicle of God’s entry into our earth life and the selection of Abraham to receive the promise did not derive from any caprice or partiality on God’s part but were founded in the most convincing logic; and God saw fit to explain it as follows:

For I know the he (Abraham) will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him (Gen 18:19).

Thus God discerned in Abraham the necessary qualities required for the long process through which redemption would be achieved. Any thought of partiality on the part of God disappears in the consideration that it was God’s purpose to bless through Abraham’s seed all the families of the earth, Jewish and Gentile alike, all of whom are invited to be Abraham’s spiritual children (Gal 3:9; Gal 3:16; Gal 3:29). All people should thank God that such a man as Abraham was found, whose broad shoulders could carry such a dreadful weight of responsibility. In the long centuries afterward, Abraham (in his posterity) surely did what God knew he would do, that is, “command his children after him,” an ability which the Gentiles, on the other hand, conspicuously failed to demonstrate. A mention of the seed of Abraham in this verse is dramatic reference to the fact that the Jews themselves needed the help of that promised “seed” which was Christ, in order to achieve forgiveness. This was a truth which the wavering Jewish Christians who received Hebrews might be tempted to overlook.

[24] Joseph S. Exell, op. cit., p. 162.

[25] R. Milligan, op. cit., p. 101.

Heb 2:17-18 –Wherefore it behooved him in all things to be made like unto his brethren that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted.

Behooved carries with it the idea of indebtedness, as of money owed, and indicates that Christ, having decided to help people, incurred the frightful obligations inherent in such a decision. “Like unto his brethren” is suggestive of the great prophecy concerning “that Prophet” (Deu 18:15) who was specifically promised as one who would be “like unto his brethren.” That Christ was made “in all things” like his brethren should be qualified by the considerations that: (1) in his birth; (2) in his sinlessness; and (3) in his death for our sins according to the scriptures, Christ was utterly different from all others who ever lived. The expression “merciful and faithful high priest” involves a dual relationship, toward God and toward man.

“Merciful” is placed before the verb and is thus emphatic; so that we evidently have two predictions: “made merciful” toward his brothers, and a “faithful” high priest toward God.[26]

The merciful nature of Christ’s priesthood contrasted sharply with that of the cold and merciless Sadducees with whom the original readers of this epistle were familiar. Robertson noted that “The Sadducean high priests were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome.”[27] The Jewish Christians who first received Hebrews must have warmed to the thought of such a high priest as Jesus is shown to be. It may at first seem that the designation of Christ as high priest in this place is abrupt, but it logically follows the marvelous statements made concerning him a little earlier, to the effect that he is the “author” of salvation, and made “purification for sins,” and “tasted of death for every man.” More on this below.

A merciful and faithful high priest denominates Christ as the holy and effective high priest of his people, and much of the subsequent material in this epistle is concerned with an elaboration of this significant office of the Saviour. As Hewitt observed, “The word `high priest’ occurs here for the first time in Hebrews. It is also the first time that it is directly applied to Jesus in scripture.”[28] In fulfillment of the office of high priest, Christ is the reality of that which was typically performed by the Jewish high priest who, on the day of atonement, entered into the holiest place and offered blood for the sins of the people; Christ entered heaven and offered his own blood for the sins of all people; and, just as the priest slew the victim prior to offering its blood, Christ offered himself upon the cross, thus combining in himself the functions of both the victim and the one offering the blood. The high priesthood of Christ is so predominantly discussed in Hebrews that some find this as the theme of the entire epistle. Many other things pertinent to this subject will be discussed later in the epistle. The verse before us stresses the qualifications of our Lord, his sympathetic mercy toward man and the utmost fidelity toward God.

We note especially the sympathy of Jesus as indicated by his mercy. People who have never fallen are likely to be too severe, those who have, too lenient; but Christ, though tempted in all points, did not fall, and is alone capable of making the proper judgment concerning people. How encouraging is the thought that, whatever sorrow or temptation befalls man, Christ has full and perfect knowledge of it. In him, there is none of that cold arrogant detachment that characterized men like Annas and Caiaphas. How thankful all people should be for the mercy of the Lord.

Make propitiation for the sins of the people focuses attention upon the meaning of “propitiation.” Although the Greek usage of the word applies it to making sacrifices to gods or men to mollify their anger or procure their favors, scholars assure us that there is no implication of any exactly parallel meaning in its application to the work of Christ. This is true because God cannot be appeased or propitiated in the sense such was understood of pagan deities or worldly princes. It is not God who needs to change his mind, but people who need to change theirs. The sacrifice of Christ therefore was not to reconcile God to man, but man to God. As Paul taught, “God was in Christ reconciling the world unto himself” (1 Corinthians 5:19). Other New Testament passages in which the word “propitiation” is found are: Rom 3:25; 1Jn 2:2; 1Jn 4:10; and in the prayer of the publican, Luk 18:13. Thus, as Paul explained it in Rom 3:24 ff, God’s righteousness and justice could be vindicated only by the invocation of the penalty of death. The great love and mercy of God are seen in that he paid it himself, in the person of his Son upon the cross, thus doing for man that thing which man alone could not in a billion years have done for himself; also making God the one who propitiates and the one propitiated at the same time!

In the inexpressibly sublime and wonderful fact that God gave the sacrifice for man’s sins, the Christian faith parts company with all the ethnic and purely human religions which through the ages have risen and flourished on the earth. In all the human religions, without exception, it is man who pays and pays a thousand years; it is the boldest warrior of the tribe that faces the dragon; it is the fairest maiden offered as a sacrifice; and it was a man, Prometheus, who was bound to the rock forever with the vultures upon him. Strangely enough, in that latter myth, the sentence was eternal and could be lifted only when some immortal consented to die in Prometheus’ place, thus providing pagan testimony to the spiritual truth that redemption must come from without mankind. But it is precisely in this business of “Who pays?” that the unique superiority of Christianity appears; for in the Bible it is God who pays it all.

Being tempted, as used here, seems to make Christ’s temptations to consist chiefly of his sufferings. He might well have thought, “Why bother with it all? Why go through such an agony as the cross for the sake of saving people who constantly seemed to prove themselves unworthy of it?” That some such thoughts did occur to Jesus is implied by his reference to the twelve legions of angels whom he had the power to summon to his aid (Mat 26:53). Only his great eternal love could have strengthened and steadied him against aborting his mission of salvation and calling it off.

As for the alleged impossibility of Christ’s committing a sin, such has never appeared reasonable to this writer; because, in the very nature of all things, no man can be tempted to do that which he is incapable of doing. The value of Christ’s temptations is seen in the enhanced position it gave him as one able to comfort his human children. Cargill explained this thus,

He did not suffer in vain. If you have never known temptation, you cannot succor another. I have observed that there is no comforter for a widow like one who has lost her husband. The mother who has lost her child is the most comforting to another mother.[29]

[26] A. T. Robertson, op. cit., p. 351.

[27] R. C. H. Lenski, op. cit., p. 94.

[28] Thomas Hewitt, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1960), p. 17.

[29] Robert L. Cargill, op. cit., p. 25.

Fuente: Old and New Testaments Restoration Commentary

The apostle in the verses foregoing made mention of that which, of all other things, the Jews generally were most offended at, and which was of the greatest importance to be believed, namely, the sufferings of the Messiah, wherein a great part of the discharge of his sacerdotal office, whereunto he here makes a transition, did consist. This his own disciples were slow in the belief of, Mat 16:21-22; Mat 17:22-23; Luk 24:25-26, and the Jews generally stumbled at. They thought it strange that the Messiah, the Son of God, the Savior of his people, and Captain of their salvation, concerning whom so great and glorious things were promised and foretold, should be brought into a low despised condition, and therein to suffer and die. Hence they cried unto him on the cross, If thou be the Christ, come down and save thyself; intimating that by his suffering he was assuredly proved not to be so, for why any one should suffer that could deliver himself they saw no reason.

Besides, they had inveterate prejudices about the salvation promised by the Messiah, and the way whereby it was to be wrought, arising from their love and over-valuation of temporal or carnal things, with their contempt of things spiritual and eternal. They expected a deliverance outward, glorious, and kingly, in this world, and that to be wrought with arms, power, and a mighty hand. And what should they expect from a Messiah that suffered and died? Wherefore the apostle, having asserted the sufferings of Christ, saw it necessary to proceed unto a full confirmation of it, with a declaration of the reasons, causes, and ends of it; partly to evert that false persuasion which prevailed amongst them about the nature of the salvation to be wrought by Christ; partly to show that nothing would thence ensue derogatory unto what he had before delivered about his pre-eminence above angels; but principally to instruct them in the sacerdotal office of the Messiah, the redemption which he wrought, and the means whereby he accomplished it, which was the great business that he had designed to treat with them about. [As] for the salvation itself, he declares that it was not to be of the same kind with that which they had of old, when they were brought out of Egypt and settled in the land of Canaan under the conduct of Joshua, but spiritual and heavenly, in a deliverance from sin, Satan, death, and hell, with a manuduction into life and blessedness eternal. He informs them that the way whereby this was to be wrought, was by the sufferings and death of the Messiah, and that no other way it could be accomplished; on which account they were indispensably necessary. And the first reason hereof he expresseth in this tenth verse.

Heb 2:10. , , , .

One or two copies read, , against the sense and design of the place. is needlessly repeated unless put for , and then it disturbs the whole meaning of the verse, and is inconsistent with the passive verb following in this reading. , in the singular humor, relates only unto death, expressed in the verse foregoing by but here all the sufferings of Christ, as well those antecedent unto death as death itself, are intended. , in the passive, is followed by some copies of the Vulgar translation, reading consummari; both inconsistent with the sense of the place, as we shall see.

Translations differ but little about these words. . Most, decebat enim eum, for it became him; Beza, decebat enim ut iste, for it was meet that he, to make the following words flow regularly. , propter quem omnia; Syr., , cui omnia, for whom are all things; Beza, propter quem sunt haec omnia, expressing the article as restrictive to the things spoken of, for whom are all these things. One Syriac copy adds, , in his hand; which somewhat corrupts the sense. , et per quem omnia, by whom are all things; Beza, haec omnia, as before, without cause; for the article is frequently prefixed unto , where all things absolutely are intended; as Eph 1:11. . Vulg., qui multos filios ad gloriam adduxerat, who had brought many sons unto glory; Arias, multos filios ad gloriam adducentem; Beza, adducendo, bringing many sons unto glory; Syr., adduxerat in gloriam suam, had brought many sons into his glory. . Vulg., auctorem, the author; Beza, principem; Syr., , the head (or prince) of their salvation. , per passionem consummare, to consummate (or complete) by suffering; Beza, per perpessiones, by sufferings; Syr., perficere, perfectum reddere, to perfect, to make perfect. The proper signification of the words in this verse is much to be heeded, as that which will give us much light the the sense of the whole. is decet, convenit, dignum est; it becometh, it is meet, convenient, or just. , in Plato, is rendered by Cicero, Deo decorum, that which becometh God; and saith he, , appellant hoc Graeci, nos dicamus sane decorum; that which becometh any one in his state and condition, in a moral sense; as, Holiness becometh the house, that is, the people of God. v, ut decet, ut par est; that which is equal and right to be done. , is honor justly deserved; and , just loss or punishment. The word, then, signifies that decency and becomingness which justice, reason, and equity require, so that the contrary would be unmeet, because unequal and unjust. Thus every ones duty, that which is morally incumbent on him in his place and station, is that which becomes him; and hence in the New Testament, that which is not , thus decent, is condemned as evil, 1Co 11:13; 1Ti 2:10. And itself is commended as a rule of virtue, Mat 3:15; Eph 5:3. . with an accusative case constantly denotes the final cause, propter quem, for whom : Rev 4:11, , Thou hast created all things (all things universally, with the article prefixed, as in this place), , , and for thy will (thy pleasure, thy glory) they are, and were created. Rom 11:36, , To whom (to him, or for him, or his glory) are all things. Pro 16:4, , The LORD hath made all things for himself; his glory is the final cause of them all.

, and by whom are all things. with a genitive denotes the efficient cause. Some from this expression would have the Son to be the person here spoken of, because concerning him it is frequently said that all things are , Joh 1:3, 1Co 8:6, Heb 1:3; but it is used also with reference unto the Father, Rom 11:36, Gal 1:1. Schlichtingius here gives it for a rule, that when relates unto the Father, it denotes the principal efficient cause; when unto the Son, the instrumental. But it is a rule of his own coining, a groundless efflux of his , that the Son is not God; on which kind of presumptions men may found what Ruth 1 es they please. The principal efficiency or supreme production of all things by God is intended in this expression. , bringing, a word of common use and known signification, but in this place attended with a double difficulty, from a double enallage in the of it: First, in the case; for whereas it seems to relate unto , it became him in bringing, it should then regularly be , not . Hence some, by supposing a in the words, refer it unto , the author; as if the apostle had said, , To make perfect the captain of their salvation, who brought many sons unto glory. But this transposition of the words, neither the context nor the addition of , their, unto , their salvation, relating unto the sons before mentioned, will by any means allow. Wherefore an enallage of the case is necessarily to be allowed, for , unless we suppose a repetition , which frequently admits of the accusative case; but the principal author is unquestionably intended. Again, is a participle of the second aoristus, which usually denotes the time past, and thence is it translated by many, adduxit, adduxerat, and filib adductis; after he had brought many sons to glory. And this some refer to the saints who died under the old testament, unto whom the Lord Christ was no less a captain of salvation than to us. And so the apostle shows that after they were saved on his account, it was meet that he should answer for them, according to his undertaking. But neither doth this restraining of the word answer the apostles intention: for it is evident he principally minded them unto whom the Lord Jesus became eminently a captain of salvation after he was perfected by sufferings though not exclusively unto them that went before. then, is put for , unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons, both those that lived before and those that lived after the sufferings of Christ, bringing, leading, bearing unto glory. It concerns the whole execution of the design of God for the salvation and glorification of beliveres. , many sons, Jews and Gentiles, all that were by faith to become his sons.

, the author. Wherever this word is used in the New Testament it is applied unto Christ. Act 3:15 he is called , the prince of life; and Act 5:31, God is said to make him a prince and a savior; that is, , as here, the prince of our salvation. Heb 12:2, the apostle calls him, , as we render it, the author and finisher of faith; as here God said , to finish or perfect this author of our salvation. Nowhere else is this word used in in the New Testament. It answers justly the Hebrew , which the LXX. render and , the signification of both which words is included in , princeps dux praeses auctor, a prince captain, ruler, author. And it is used in writers with respect to works good and bad. , Isocrat.; The author and teacher of such works. And , artifex maleficii, the principal contriver of mischief. It is also used for the author of astock, race, or kindred of men. In this place it is limited by . It denotes the chief or principal operator or worker of that salvation, with especial reference unto the kingly or princely power whereunto he was advanced after his sufferings; as he is also absolutely a prince, a ruler, and the author or spring of the whole race and kind of believers, according unto the other senses of the word.

. This word is variously used and variously rendered: to consummate, to perfect, to make perfect; to consecrate, dedicate, sanctify. Some would have it in this place to be the same with , to bring unto glory. But what is the precise signification of the word we shall clear in the exposition ensuing, when we declare what act of God it is that is here intended.

Before we proceed to the exposition of the several parts of this text, we must consider the order of the words, to prevent some mistakes that divers learned commentators have fallen into about them. Some suppose a hyperbaton in them, and that these expressions, For whom are all things, and by whom are all things, in bringing many sons unto glory, do intend the Son, the captain of salvation. The word , him, it became him, they confess to relate unto , God, in the verse foregoing, and to relate unto the Father. In which order this would be the sense of the words:

It became him, that is, God, to make perfect through sufferings the captain of their salvation, for whom are all things, and by whom are all things, who bringeth many sons unto glory. But there is no just reason why we should arbitrarily thus transpose the words. And that separation of for whom are all things, and by whom are all things, from it became him, takes away one main foundation of the apostles reasoning, as we shall see. And the reason alleged for this ordering of the words is infirm, namely, that it is Christ who brings the many sons unto glory, not the Father; for it is also assigned unto him, as we shall see, upon many accounts.

Some refer the whole words unto Christ, to this purpose, It became him, that is, the Son incarnate, for whom, etc., bringing many sons unto glory, to be consummated or made perfect by sufferings. So Tena, and those whom he followeth. But this exposition of the words is directly contrary to the scope of the apostle, declared in the verse foregoing and that following. It leaves also , him, nothing to relate unto, nor allows the causal , for, to give an account of any act of God before mentioned. And, besides, the whole of it is built on the corruption or mistake of one word in the Vulgar translation, consummari for consummare, and that but in some copies, as is acknowledged by the most learned Romanists, who here adhere unto the original; for taking that word actively, and the object of the act expressed in it being the captain of salvation, some agent distinct from him must needs be signified, which is God the Father.

Some suppose an in the words, and therefore in the reading of those, in bringing many sons unto glory, they supply, by afflictions or sufferings: Having brought many sons to glory by afflictions, it became him to make the captain of their salvation perfect through sufferings. So Cappellus. But this imaginary defect arose merely from a mistake, that the , or condecency here mentioned, hath a respect unto the things done, that seeing the sons had suffered, it was meet and convenient that their captain should do so in an eminent manner. But the truth is, it respects only the doer of them; it was on his part requisite so to do the things mentioned. [3]

[3] EXPOSITION. . This word refers either to Christs consecration to office or to his exaltation to his reward. Turner holds it difficult to conceive how suffering could be the means of consecrating Christ to his priestly office, and that he must have been priest before his sufferings commenced, whereas the other view is in accordance with various parts of the New Testament, and with all the places in the epistle in which the word occurs. Conybeare and Howson hold that itmeans literally to bring to the appointed accomplishment, to develop the full idea of the character, to consummate. The last word, they state, would be the best translation, if it were not so unusual as applied to persons. TRANSLATION. It became him, for whom and through whom all things subsist, to make perfect through suffering the captain of their salvation, as one who should bring many sons unto glory. Ebrard. ED.

Heb 2:10. 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.

There are in the words,

1. The causal connection unto the verse foregoing, for.

2. A design of God intimated as the foundation of the discourse, which was, to bring many sons unto glory.

3. The means he fixed on for the accomplishment of that design, namely, the appointing unto them a captain of their salvation.

4. The especial way of his dedicating him unto that office, he made him perfect by sufferings

5. The reason of this his proceeding and dealing with him, it became him so to do.

6. An amplification of that reason, in a description of his condition, him for whom are all things, and by whom are all things.

1. A reason is rendered in the words of what he had asserted in the foregoing verse, namely, that Jesus, the Messiah, was to suffer death, and by the grace of God to taste of death for all. Why he should do this, on what account, what ground, necessity, and reason there was for it, is here declared. It was so to be, for it became him, etc.

2. The design of God is expressed in this whole matter, and that was, to bring many sons unto glory. And herein the apostle declares the nature of the salvation which was to be wrought by the Messiah, about which the Jews were so greatly mistaken, and consequently in and about the way whereby it was to be wrought. His purpose herein was not now to carry his children into a new Canaan, to bring them into a wealthy country, an earthly kingdom; which must or might have been done by might, and power, and arms, as of old: but his design towards his sons, in and by the Messiah, was of another nature; it was to bring them unto glory, eternal glory with himself in heaven. And so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought, namely, by the death and sufferings of the Messiah himself. And here, in reference unto this design of God, it is supposed, First, That some who were created for the glory of God had by sin come short of it; so that without a new way of bringing them unto it, it was impossible that they should ever be made partakers of it. This is here supposed by the apostle, and is the foundation of all his doctrine concerning the Messiah. Secondly, That the way whereby God will at length bring them who are designed unto glory thereunto, is by taking of them first into a state of sonship and reconciliation with himself; they must be sons before they are brought to glory. There is a double act of Gods predestination: the first is his designation of some unto grace, to be sons, Eph 1:5; the other, his appointment of those sons unto glory; both to be wrought and accomplished by Christ, the captain of their salvation. The latter, and the execution of it, namely, the bringing of those unto glory who by grace are made sons, is that which the apostle here expresseth. He dealeth not with the Hebrews in this epistle about the conversion of the elect, the traduction of them into a state of grace and sonship, but of the government of them being made sons, and their guidance unto glory. And therefore the sufferings of Christ, which absolutely and in themselves are the cause of our sonship and reconciliation with God, are mentioned here only as the means whereby Christ entered into a condition of leading sons unto glory, or of saving them who, upon the account of his sufferings, are made sons by grace. But yet this is not so precisely respected neither, but that the apostle withal intimates the necessity of the suffering of Christ, as to the whole effect of it towards the elect. Now these sons, thus to be brought unto glory, are said to be many; not all absolutely, not a few, or of the Jews only, which they looked for, but all the elect of God, who are many, Rev 7:9. And this work, of bringing many sons unto glory, is here signally assigned by the apostle unto God the Father; whose love, wisdom, and grace, believers are principally to eye in the whole work of their salvation, wrought out and accomplished by Jesus Christ. This, therefore, we shall a little insist upon, to declare the grounds and reasons on the account whereof it is to be ascribed unto him, or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory; which will secure the ascription of it unto him, and therein our interpretation of the place.

(1.) The eternal designation of them unto that glory whereunto they are to be brought is peculiarly assigned unto him. He predestinates them to be conformed to the image of his Son, Rom 8:28-30. The God and Father of our Lord Jesus Christ chooseth us before the foundation of the world, and predestinateth us unto the adoption of children by Jesus Christ unto himself, Eph 1:3-5; and he hath from the beginning chosen us unto salvation, 2Th 2:13-14. And this electing love of God, this eternal purpose of his good pleasure, which he purposed in himself, is the fountain and spring of all other immediate causes of our salvation. From hence faith, Act 13:45, sanctification, 2Th 2:13, holiness, Eph 1:4, preservation in grace, 2Ti 2:19, the death of Christ for them, Joh 3:16, and final glory itself, 2Ti 2:10, do all ensue and proceed: so that on the account hereof he may be justly said to be the bringer of many sons to glory.

(2.) He was the spring and fountain of that covenant (as in all other operations of the Deity) that was of old between himself and his Son about the salvation and glory of the elect. See Zec 6:13; Isa 42:1; Pro 8:22-31; Isa 1:4-9; Isa 53:10-12; Psa 16:10; Psa 110:1; Psa 110:6. He, in his love and grace, is still declared as the proposer both of the duty and of the reward of the mediator, the Son incarnate, as the Son accepts of his terms and proposals, Heb 10:5-9. And hence the intenseness of his love, the immutability of his counsel, the holiness of his nature, his righteousness and faithfulness, his infinite wisdom, do all shine forth in the mediation and sufferings of Christ, Rom 3:25-26; Rom 5:8; 1Jn 4:9; Heb 6:17-18; Tit 1:2. Rather than his love should not be satisfied and his counsel accomplished, he spared not his own Son, but gave him unto death for us.

(3.) He signally gave out the first promise, that great foundation of the covenant of grace; and afterwards declared, confirmed, and ratified by his oath, that covenant wherein all the means of bringing the elect unto glory are contained, Gen 3:15; Jer 31:31-34; Heb 8:8-12. The person of the Father is considered as the principal author of the covenant, as the person covenanting and taking us into covenant with himself; the Son, as the Messiah, being considered as the surety and mediator of it, Heb 7:22; Heb 9:15, and the purchaser of the promises of it.

(4.) He gave and sent his Son to be a Savior and Redeemer for them and unto them; so that in his whole work, in all that he did and suffered, he obeyed the command and fulfilled the will of the Father. Him did God the Father send, and seal, and give, and set forth, as the Scripture everywhere expresseth it. And our Lord Jesus Christ everywhere remits us to the consideration of the love, will, and authority of his Father, in all that he did, taught, or suffered; so seeking the glory of God that sent him.

(5.) He draws his elect, and enables them to come to the Son, to believe in him, and so to obtain life, salvation, and glory by him. No man, saith our Savior, can come to me, except the Father, which hath sent me, draw him, Joh 6:44. No man, no, not any one of the elect, can come to Christ, unless the Father, in the pursuit of that love from whence it was that he sent the Son, do put forth the efficacy of his grace to enable him thereunto: and accordingly he reveals him unto some, when he is hidden from others, Mat 11:25; for the revelation of Christ unto the soul is the immediate act of the Father, Mat 16:17.

(6.) Being reconciled unto them by the blood of his Son, he reconciles them unto himself, by giving them pardon and forgiveness of sins in and by the promises of the gospel; without which they cannot come to glory. He is in Christ reconciling us unto himself, by the non-imputation or forgiveness of our sins, 2Co 5:18-21; forgiving us all our trespasses for Christs sake, Eph 4:32. There are many things concurring unto the pardon of sin that are peculiar acts of the Father.

(7.) He quickens them and sanctifies them by his Spirit, to make them meet for the inheritance of the saints in light; that is, for the enjoyment of glory. He that raised up Jesus from the dead quickens us by his Spirit, Rom 8:11; so

saving us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us richly by Jesus Christ, Tit 3:5-6.

This renovation and sanctification by the Holy Ghost, and all supplies of actual grace, enabling us unto obedience, are everywhere asserted as the grant and work of the Father, who worketh in us both to will and to do of his own good pleasure. And so in especial is the saving illumination of our minds, to know the mystery of his grace, and discern the things that are of God, 2Co 4:6; Col 2:2; Eph 3:14-19; Mat 11:25.

(8.) As the great Father of the family he adopts them, and makes them his sons, that so he may bring them unto glory. He gives them the power or privilege to become the sons of God, Joh 1:11; making them heirs and co-heirs with Christ, Rom 8:14-17; sending withal into their hearts the Spirit of adoption, enabling them to cry, Abba, Father, Gal 4:6. The whole right of adopting children is in the Father; and so is the authoritative translation of them out of the world and kingdom of Satan into his own family and household, with their investiture in all the rights and privileges thereof.

(9.) He confirms them in faith, establisheth them in obedience, preserveth them from dangers and oppositions of all sorts, and in manifold wisdom keeps them through his power unto the glory prepared for them; as 2Co 1:21-22; Eph 3:20-21; 1Pe 1:5; Joh 17:11.

(10.) He gives them the Holy Ghost as their comforter, with all those blessed and unspeakable benefits which attend that gift of his, Mat 7:11; Luk 11:13; Joh 14:16-17; Gal 4:6. In brief, in bringing the elect unto glory, all the sovereign acts of power, wisdom, love, and grace exerted therein, are peculiarly assigned unto the Father, as all ministerial acts are unto the Son as mediator; so that there is no reason why he may not be said, by the way of eminency, to be the , the leader or bringer of his sons unto glory.

And herein lies a great direction unto believers, and a great supportment for their faith. Peter tells us that

by Christ we do believe in God, that raised him up from the dead, and gave him glory; that our faith and hope might be in God, 1Pe 1:21.

Jesus Christ, considered as mediator, is the next, but not the ultimate object of our faith and hope. We so believe in him as by him to believe in God, that is, the Father, whose love is the supreme fountain and spring of our salvation; which the apostle manifests in that double instance of his raising up Christ and giving him glory, thereby declaring himself the principal author of the great work of his mediation. This he directs us unto, so to believe in Christ as that, discerning in and by him the grace, good- will, and love of the Father himself towards us, we may be encouraged to fix our faith and hope on him, seeing he himself loveth us. So that Christ himself had no need to pray for the love of the Father unto us, but only for the communication of the effects of it, Joh 16:26-27. And this is the work of faith, when, as we are directed, we pray to the Father in the name of Christ, Joh 16:23-24; and we thus place our faith in God the Father, when we conceive of him as the sovereign leader of us unto glory, by all the instances before mentioned. And then doth faith find rest in him, delight, complacency, and satisfaction, as we have elsewhere declared.

3. There is in these words intimated the principal means that God fixed on for the accomplishment of this design of his, for the bringing of many sons unto glory; it was by appointing a captain of their salvation. The Jews generally granted that the Messiah was to be the captain of their salvation; but misunderstanding that salvation, they also mistook the whole nature of his office. The apostle doth here evidently compare him unto Joshua, the captain and leader of the people into Canaan (as he had before preferred him above the angels, by whose ministry the law was given unto the people in the wilderness), which was a type of their salvation, as he further declares, chapter 4. All the sons of God are put under his conduct and guidance, as the people of old were put under the rule of Joshua, to bring them unto the glory designed for them, and promised unto them in the covenant made with Abraham. And he is called their , prince, ruler, and captain, or author of their salvation, on several accounts:

(1.) Of his authority and right to rule over them in order unto their salvation. So he appeared unto Joshua as , Jos 5:14, The captain of the LORDS host; intimating thus that there was another captain and other work to do than what Joshua had then in hand, the general of all the people of God, as Joab was to Israel, .

(2.) Of his actual leading and conduct of them, by his example, Spirit, and grace, through all the difficulties of their warfare. So he was promised as , Isa 55:4, princeps, dux, antecessor, , a leader and commander of the people, one that goes before them for their direction and guidance, giving them an example in his own person of doing and suffering the will of God, and so entering into glory. So he is their , Heb 6:20, antecessor, forerunner; or, as Daniel calls him, , Dan 9:25, Messiah the prince, or guide.

(3.) As he is unto them , as Heb 5:9, the author (or cause) of eternal salvation; he procured and purchased it for them. So that the expression denotes both his acquisition of salvation itself, and his conduct or leading of the people of God unto the enjoyment of it. And the Holy Ghost hereby also intimates, that the way whereby God will bring the sons unto glory is full of difficulties, perplexities, and oppositions, as that of the Israelites into Canaan was also; so that they have need of a captain, leader, and guide, to carry them through it. But yet all is rendered safe and secure unto them, through the power, grace, and faithfulness of their leader. They only perish in the wilderness and die in their sins, who, either out of love unto the flesh-pots of Egypt, the pleasures of this world, or being terrified with the hardships of the warfare which he calls them unto, refuse to go up under his command.

4. There is expressed in the words the especial way whereby God fitted or designed the Lord Christ unto this office, of being a captain of salvation unto the sons to be brought unto glory. To understand this aright, we must observe that the apostle speaks not here of the redemption of the elect absolutely, but of the bringing them to glory, when they are made sons in an especial manner. And therefore he treats not absolutely of the designation, consecration, or fitting of the Lord Christ unto his office of mediator in general, but as unto that part, and the execution of it, which especially concerns the leading of the sons unto glory, as Joshua led the Israelites into Canaan. This will give us light into what act of God towards the Lord Christ is intended in this expression, . And sundry are here pleaded by expositors, not without some probability; as,

(1.) Some think that his bringing him to glory is intended: it became him , to bring him to glory, by and through sufferings, so to perfect him But besides that the word is nowhere so used, nor hath any such signification, the apostle doth not declare what God intended to bring him unto, but by what in and about him he intended to bring many sons to glory.

(2.) Some would have it to denote the finishing of Gods work about him; whence in his sufferings on the cross he said , It is finished, Joh 19:30. This answers, indeed, the sense of the word , used in that place by our Savior, but not of , the word here used by the apostle, which never signifies to end or finish, or to perfect by bringing unto an end.

(3.) Some think God made the Lord Christ perfect by sufferings, in that he gave him thereby a full sense and experience of the condition of his people, whence he is said to learn obedience by the things which he suffered, Heb 5:8. And this is true, God did so; but it is not formally and directly expressed by this word, which is never used unto that purpose. This is rather a consequent of the act here intended than the act itself. , then, in this place signifies to consecrate, dedicate,to sanctify unto an office, or some especial part or act of an office. This is the proper meaning of the word. are mysteries;and , sacred acts and offices; are those who are initiated and consecrated unto sacred offices or employments. See Exo 29:33; Exo 29:35, in the LXX. Hence the ancients called baptism , or consecration unto the sacred service of Christ. And , the word next insisted on by our apostle, is so used by Christ himself, Joh 17:19 : For their sakes I sanctify (that is, dedicate, consecrate, separate) myself to be a sacrifice. And his blood is said to be that , Heb 10:29, wherewith he was so consecrated. Nor is this word used in any other sense in this whole epistle, wherein it is often used, when applied unto Christ. See Heb 5:9; Heb 7:28. And this was the use of the word among the heathen, signifying the initiation and consecration of a man into the mysteries of their religion, to be a leader unto others. And among some of them it was performed, through the instigation of the devil, by great sufferings: , saith Gregory Nazianzen, Orat. cont. Jul. i.;

No man could be consecrated unto the mysteries of Mithra (the sun) unless he proved himself holy, and as it were inviolable, by passing through many degrees of punishments and trials.

Thus it became God to dedicate and consecrate the Lord Christ unto this part of his office by his own sufferings. He consecrated Aaron to be priest of old, but by the hands of Moses, and he was set apart to his office by the sacrifice of other things. But the Lord Christ must be consecrated by his own sufferings and the sacrifice of himself. And thence it is that those very sufferings which, as antecedaneous unto his being a captain of salvation, to this end that he might lead the sons unto glory, are the means of his dedication or consecration, are in themselves a great part of that means whereby he procures salvation for them. By all the sufferings, then, of the Lord Christ in his life and death, by which sufferings he wrought out the salvation of the elect, did God consecrate and dedicate him to be a prince, a leader, and captain of salvation unto his people; as Peter declares the whole matter, Act 5:30-31, and Act 2:36. And from these things last mentioned, of the Lord Christ being the captain of our salvation, and being dedicated unto that office by his own suffering, it appeareth,

I. That the whole work of saving the sons of God, from first to last, their guidance and conduct through sins and sufferings unto glory, is committed unto the Lord Jesus; whence he is constantly to be eyed by believers in all the concernments of their faith, obedience, and consolation. Behold, saith the Lord, I have given him for a witness to the people, a leader and commander to the people, Isa 55:4; a witness, to testify the truth, in revealing the mind and will of God; a leader, going before them as a prince and captain, as the word signifies; and a commander, that gives out laws and rules for their obedience. God hath set him as a lord over his whole house, Heb 3:6, and committed all the management of all its concernments unto him. There is no person that belongs unto Gods design of bringing many sons to glory, but he is under his rule and inspection; neither is there any thing that concerns any of them in their passage towards glory, whereby they may be furthered or hindered in their way, but the care is committed unto him, as the care of the whole army lies on the general or prince of the host. This the prophet sets out in his type, Eliakim, Isa 22:21-24. He is fastened as a nail in a sure place; and all the glory of the house, and every vessel of it, from the greatest unto the least, is hanged on him. The weight of all, the care of all, is upon him, committed unto him. When the people came out of Egypt with Moses they were numbered unto him, he being the administrator of the law, and they died all in the wilderness; but they were delivered again by tale and number unto Joshua, the type of Christ, and none of them, not one, failed of entering into Canaan. And, first, he dischargeth this trust as a faithful captain,

(1.) With care and watchfulness: Psa 121:4, Behold, he that keepeth Israel shall neither slumber nor sleep. There is no time nor season wherein the sons committed unto his care may be surprised through any neglect or regardlessness in him; his eyes are always open upon them; they are never out of his heart nor thoughts; they are engraven on the palms of his hands, and their walls are continually before him; or, as he expresseth it, Isa 27:3,

I the LORD do keep my vineyard; I will water it every moment: lest any hurt it, I will keep it night and day.

Greater care and watchfulness cannot be expressed; night and day, and every moment in them, he is intent about this work. Oh how great an encouragement is this to adhere unto him, to follow him in the whole course of obedience that he calls unto! This puts life into soldiers, and gives them security, when they know that their commander is continually careful for them.

(2.) He dischargeth this great trust with tenderness and love: Isa 40:11,

He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

These sons are of various sorts and degrees; the best and strongest of them are but sheep, poor, infirm, and helpless creatures; and amongst them some are young and tender, as lambs; some heavy and burdened with sins and afflictions, like those that are with young. In tender compassion he condescends unto all their conditions; feeds and preserves the whole flock as a shepherd; gathers in his arm and bears in his bosom those that otherwise, by their infirmity, would be cast behind and left unto danger. Compassion he hath for them that err and are out of the way; he seeks for them that wander, heals the diseased, feeds them when they are even a flock of slaughter. And where these two concur, care and compassion, there can be no want of any thing, Psa 23:1. Indeed, Zion is ready sometimes to complain that she is forgotten. The sons in great distresses, afflictions, persecutions, temptations, that may befall them in their way to glory, are apt to think they are forgotten and disregarded, that they are left as it were to shift for themselves, and to wrestle with their difficulties by their own strength and wisdom, which they know to be as a thing of nought. But this fear is vain and ungrateful. Whilst they are found in the way, following the captain of their salvation, it is utterly impossible that this watchfulness, care, love, and tenderness, should in any thing be wanting unto them.

(3.) He leads them with power, authority, and majesty: Mic 5:4, He shall stand and rule in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide. The name of God is in him, accompanied with his power and majesty, which he puts forth in the feeding and ruling of his people; whereon their safety doth depend. They shall abide, or dwell in safety; because in this his glory and majesty he shall be great, or be magnified unto the ends of the earth. So also is he described in his rule: Zec 6:13,

Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne.

Having built the temple, raised a house and family to God, he shall be the ruler or captain of it, to preserve it unto glory; and this in a glorious manner, bearing the glory of God, sitting upon a throne, in the whole discharge of his office both as a king and priest. Unto this end is he intrusted with all the power and authority which we have before described, God having given him to be head over all things unto his church. There is nothing so high, so great, so mighty, that lies in the way of his sons to glory, but it must stoop to his authority and give place to his power. The whole kingdom of Satan, the strongholds of sin, the high imaginations of unbelief, the strength and malice of the world, all sink before him. And thence are they described as so glorious and successful in their way: Mic 2:13,

The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.

Many obstacles lie in their way, but they shall break through them all, because of their king and lord that goes before them. And those difficulties which in this world they meet withal, that seem to be too hard for them, their persecutions and sufferings, though they may put a stop unto somewhat of their outward profession, yet they shall not in the least hinder them in their progress unto glory. Their captain goes before them with power and authority, and breaks up all the hedges and gates that lie in their way, and gives them a free and abundant entrance into the kingdom of God.

Secondly, As the manner how, so the acts wherein and whereby this antecessor and captain of salvation leads on the sons of God may be considered. And he doth it variously :

(1.) He goes before them in the whole way unto the end. This is a principal duty of a captain or leader, to go before his soldiers. Hence they that went unto the war were said to go at the feet of their commanders: Jdg 4:10, Barak went up with ten thousand men at his feet; that is, they followed him, and went where he went before them. And this also became the captain of the Lords host, even to go before his people in their whole way, not putting them on any thing, not calling them to any thing, which himself passeth not before them in. And there are three things whereunto their whole course may be referred:

[1.] Their obedience;

[2.] Their sufferings;

[3.] Their entrance into glory;

and in all these hath the Lord Christ gone before them, and that as their captain and leader, inviting them to engage into them, and courageously to pass through them, upon his example and the success that he sets before them.

[1.] As unto obedience, he himself was made under the law, and learned obedience, fulfilling all righteousness. Though he was in his own person above the law, yet he submitted himself to every law of God and righteous law of men, that he might give an example unto them who were of necessity to be subject unto them. So he tells his disciples, as to one instance of his humility, I have given you an example, that ye should do as I have done, Joh 13:15; as he calls on all to learn of him, for he was meek and lowly in heart, Mat 11:29, that is, learn to be like him in those heavenly graces. This the apostles proposed as their pattern and ours: 1Co 11:1, Be followers of me, as I am of Christ; that is, labor with me to imitate Christ.And the utmost perfection which we are bound to aim at in holiness and obedience, is nothing but conformity unto Jesus Christ, and the pattern that he hath set before us, to mark his footsteps and to follow him. This is our putting on of Jesus Christ, and growing up into the same image and likeness with him.

[2.] He goes before the sons of God in sufferings, and therein is also a leader unto them by his example. Christ, saith Peter, hath suffered for us, leaving us an example that we should follow his steps; that is, be ready and prepared unto patience in sufferings when we are called thereunto, as he explains himself, 1Pe 4:1, Forasmuch as Christ hath suffered for us in the flesh, arm yourselves therefore with the same mind, that you may follow him in the same way.And this our apostle presseth much in this epistle, Heb 12:2-3,

Look unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame….. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

The sons of God are sometimes ready to think it strange that they should fall into calamity and distresses, and are apt to say with Hezekiah, Remember, O LORD, we beseech thee, how we have walked before thee in truth, and with an upright heart, and have done that which is good in thy sight, and weep sore; supposing that this might have freed them from oppositions and persecutions. And so it was with Gideon. When the angel told him the Lord was with him, he replies, Whence is all this evil come upon us? But when they find it is otherwise, and begin to apply themselves unto their condition, yet if their troubles continue, if they are not in their season removed, they are ready to be weary and faint in their minds. But saith the apostle, Consider the captain of your salvation, he hath set you another manner of example; notwithstanding all his sufferings, he fainted not.The like argument he presseth, Heb 13:12-13. And the Scripture in many places represents unto us the same consideration. The Jews have a saying, that a third part of the afflictions and troubles that shall be in the world do belong unto the Messiah. But our apostle, who knew better than they, makes all the afflictions of the church to be the afflictions of Christ, Col 1:24, who both before underwent them in his own person and led the way to all that shall follow him. And as the obedience of Christ, which is our pattern, did incomparably exceed whatever we can attain unto; so the sufferings of Christ, which are our example, did incomparably exceed all that we shall be called unto. Our pattern is excellent, inimitable in the substance and parts of it, unattainable and unexpressible in its degrees, and he is the best proficient who attends most thereunto.

But what is the end of all this obedience and suffering? death lies at the door, as the ocean whereinto all these streams do run, and seems to swallow them up, that there they are lost for ever. No; for,

[3.] This captain of our salvation is gone before us in passing through death, and entering into glory. He hath showed us in his own resurrection (that great pledge of our immortality) that death is not the end of our course, but a passage into another more abiding condition. He promiseth that whosoever believeth on him, they shall not be lost, or perish, or consumed by death, but that he will raise them up at the last day, Joh 6:39-40. But how shall this be confirmed unto them? Death looks ghastly and dreadful, as a lion that devours all that come within his reach. Why, saith Christ, behold me, entering into his jaws, passing through his power, rising from under his dominion; and fear not, so shall it be with you also.This our apostle disputes at large, 1Co 15:12-21. He is gone before us through death, and is become the first-fruits of them that sleep. And had Christ passed into heaven before he died, as did Enoch and Elijah, we had wanted the greatest evidence of our future immortality. What, then, remains for the finishing of our course? Why, the captain of our salvation, after he had suffered, entered into glory, and that as our leader, or forerunner, Heb 6:20. Jesus as our forerunner is entered into heaven. He is gone before us, to evidence unto us what is the end of our obedience and sufferings. In all this is he a captain and leader unto the sons of God.

(2.) He guides them and directs them in their way. This also belongs unto him as their captain and guide. Two things in this are they of themselves defective in:

[1.] They know not the way that leads to happiness and glory; and,

[2.] They want ability to discern it aright when it is showed unto them. And in both they are relieved and assisted by their leader; in the first by his word, in the latter by his Spirit.

[1.] Of themselves they know not the way; as Thomas said, How can we know the way? The will of God, the mystery of his love and grace, as to the way whereby he will bring sinners unto glory, is unknown to the sons of men by nature. It was a secret hid in God, a sealed book, which none in heaven or earth could open. But this Jesus Christ hath fully declared in his word unto all the sons that are to be brought unto glory. He hath revealed the Father from his own bosom, Joh 1:18; and declared those heavenly things which no man knew but he that came down from heaven, and yet at the same time was in heaven, Joh 3:12-13. In his word hath he declared the name and revealed the whole counsel of God, and brought life and immortality to light, 2Ti 1:10. Whatever is any way needful, useful, helpful, in their obedience, worship of God, suffering, expectation of glory, he hath taught it them all, revealed it all unto them; other teachers they need not. Had there been any thing belonging unto their way which he had not revealed unto them, he had not been a perfect captain of salvation unto them. And men do nothing but presumptuously derogate from his glory, who will be adding and imposing their prescriptions in and about this way.

[2.] Again; the way being revealed in the word, he enables them by his Spirit to see, discern, and know it, in such a holy and saving manner as is needful to bring them unto the end of it. He gives them eyes to see, as well as provides paths for them to walk in. It had been to no purpose to have declared the way, if he had not also given them light to see it. This blessed work of his Spirit is everywhere declared in the Scripture, Isa 43:16. And by this means is he unto us what he was unto the church in the wilderness, when he went before them in a pillar of fire, to guide them in their way, and to show them where they should rest. And herein lies no small part of the discharge of his office towards us as the captain of our salvation. Whatever acquaintance we have with the way to glory, we have it from him alone; and whatever ability we have to discern the way, he is the fountain and author of it. This God hath designed and called him unto. And all our wisdom consists in this, that we betake ourselves unto him, to him alone, for instruction and direction in this matter, Mat 17:5. Doth not he deservedly wander, yea, and perish, who in war will neglect the orders and directions of his general, and attend unto every idle tale of men pretending to show him a way that they have found out better than that which his captain hath limited him unto?

(3.) He supplies them with strength by his grace, that they may be able to pass on in their way. They have much work lying before them, much to do, much to suffer, and without him they can do nothing, Joh 15:5.

Wherefore he watcheth over them, to succor them that are tempted, Heb 2:18, and to give out help unto them all in time of need, Heb 4:16; and hence they who have no might, no sufficiency, can do all things, through Christ that strengtheneth them, Php 4:13. Nothing is too hard for them, nothing can prevail against them, because of the constant supplies of grace which the captain of their salvation communicates unto them. And this makes the ways of the gospel marvellous both to the world and to believers themselves. Their life is hid with Christ in God, Col 3:3; and they have a new name, which no man knoweth, Rev 2:17. The world seeing poor, mean, weak, contemptible creatures, willing, ready, and able to suffer, endure, and die for the name of Christ, stand astonished, not knowing where their great strength lies; as the Philistines did at the might of Samson, whom they saw with their eyes to be like other men. Let them, in the height of their pride and rage of their madness, pretend what they please, they cannot but be they really are, amazed to see poor creatures, whom otherwise they exceedingly despise, constant unto the truth and profession of the gospel, against all their allurements and affrightments. They know not, they consider not the constant supplies of strength and grace which they receive from their leader. He gives them the Spirit of truth, which the world neither sees nor knows, Joh 14:17; and therefore it wonders from whence they have their ability and constancy. They cry, What! will nothing turn these poor foolish creatures out of their way?They try them one way, and then another, add one weight of affliction and oppression unto another, and think surely this will effect their design; but they find themselves deceived, and know not whence it is. The ways of obedience are hence also marvellous unto believers themselves. When they consider their own frailty and weakness, how ready they are to faint, how often they are surprised, and withal take a prospect of what opposition lies against them, from indwelling sin, Satan, and the world, which they are acquainted with in several instances of their power and prevalency, they neither know how they have abode so long in their course as they have done, nor how they shall continue in it unto the end. But they are relieved when they come to the promise of the gospel. There they see whence their preservation doth proceed. They see this captain of their salvation, in whom is the fullness of the Spirit, and to whom are committed all the stores of grace, giving out daily and hourly unto them, as the matter doth require. As the captain in an army doth not at once give out unto his soldiers the whole provision that is needful for their way and undertaking, which if he should, the most of them would instantly waste it, and so quickly perish for want, but he keeps provision for them all in his stores, and gives out unto them according to their daily necessities; so God gave the people manna for their daily food in the wilderness: even so deals this great leader of the sons of God. He keeps the stores of grace and spiritual strength in his own hand, and from thence imparts unto them according as they stand in need.

(4.) He subdues their enemies. And this belongs unto his office, as the captain of their salvation, in an especial manner. Many enemies they have, and unless they are conquered and subdued, they can never enter into glory. Satan, the world, death, and sin, are the chief or heads of them, and all these are subdued by Christ; and that two ways:

First, in his own person; for they all attempted him, and failed in their enterprise, Joh 14:30. He bruised the serpents head, Gen 3:15, and destroyed him that had the power of death, that is, the devil, Gen 3:14 of this chapter, destroyed his power in a glorious and triumphant manner. Col 2:15, he spoiled principalities and powers, and made a show of them openly, triumphing over them in his cross, adding the utmost complement, unto his victory, in a triumph. And he overcame the world: Joh 16:33, Be of good cheer, saith he, I have overcome the world. Both it and the prince of it were put under his feet. Death also was subdued by him; he swallowed it up in victory, 1Co 15:54. He plucked out its sting, broke its power, disannulled its peremptory law, when he shook it off from him, and rose from under it, Act 2:24. Sin also set upon him in his temptations, but was utterly foiled; as all sin is destroyed in its very being where it is not obeyed. And all this was for the advantage of the sons of God. For,

[1.] He hath given them encouragement, in showing them that their enemies are not invincible, their power is not uncontrollable, their law not peremptory or eternal; but that having been once conquered, they may the more easily be dealt withal.

[2.] They know also that all these enemies set upon his person in their quarrel, and as he was the great defender of the faithful: so that although they were not conquered by their persons, yet they were conquered in their cause; and they are called in to be sharers in the victory, although they were not engaged in the battle.

[3.] That he subdued them by Gods ordinance and appointment, as their representative; declaring in his person, who is the head, what should be accomplished in every one of his members.

[4.] And that, by his personal conquest over them, he hath left them weak, maimed, disarmed, and utterly deprived of that power they had to hurt and destroy before he engaged with them. For he hath thereby deprived them,

1st, Of all their right and title to exercise their enmity against or dominion over the sons of God. Before his dealing with them, they had all right to the utmost over mankind, Satan to rule, the world to vex, sin to enslave, death to destroy and give up unto hell. And all this right was enrolled in the law and hand-writing of ordinances which was against us. This was cancelled by Christ, and nailed to the cross, never to be pleaded more, Col 2:14. And when any have lost their right or title unto any thing, whatever their strength be, they are greatly weakened. But he hath herein,

2dly, Deprived them of their strength also. He took away the strength of sin as a law, and the sting of death in sin, the arms of the world in the curse, and the power of Satan in his works and strongholds.

But this is not all: he not only subdues these enemies for them, but also in them and by them; for though they have neither title nor arms, yet they will try the remainder of their power against them also. But thanks be to God, saith the apostle, who giveth us the victory through our Lord Jesus Christ, 1Co 15:57. He enables us in our own persons to conquer all these enemies. Nay, saith he, in all these things we are more than conquerors, Rom 8:37; because we have more assurance of success, more assistance in the conflict, more joy in the trial, than any other conquerors have. We do not only conquer, but triumph also. For Satan, he tells believers that they have overcome the wicked one, 1Jn 2:13-14; and shows how it came to pass that they should be able to do so. It is because greater is he that is in them than he that is in the world, 1Jn 4:4. The good Spirit, which he hath given unto them to help and assist them, is infinitely greater and more powerful than that evil spirit which rules in the children of disobedience. And by this means is Satan bruised even under their feet. A conflict, indeed, we must have with him; we must wrestle with principalities and powers in heavenly places; but the success is secured, through the assistance we receive from this captain of our salvation.

The world also is subdued in them and by them: 1Jn 5:4, Whosoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Faith will do this work; it never failed in it, nor ever will. He that believeth shall overcome; the whole strength of Christ is engaged unto his assistance. Sin is the worst and most obstinate of all their enemies. This puts them hard to it in the battle, and makes them cry out for aid and help, Rom 7:24. But this also they receive strength against, so as to carry away the day. I thank God, saith the apostle, through Jesus Christ our Lord, Rom 7:25, namely, for deliverance and victory. Sin hath a double design in its enmity against us; first, to reign in us; secondly, to condemn us. If it be disappointed in these designs it is absolutely conquered; and that it is by the grace of Christ. As to its reign and dominion, it is perfectly defeated for the present, Rom 6:14. The means of its rule is the authority of the law over us; that being removed, and our souls put under the conduct of grace, the reign of sin comes to an end. Nor shall it condemn us, Rom 8:1. And what can it then do? where is the voice of this oppressor? It abides but a season, and that but to endure and die. Death also contends against us, by its own sting and our fear; but the first, by the grace of Christ, is taken from it, and the latter we are delivered from, and so have the victory over it. And all this is the work of this captain of our salvation for us and in us.

(5.) He doth not only conquer all their enemies, but he avenges their sufferings upon them, and punisheth them for their enmity. These enemies, though they prevail not absolutely nor finally against the sons of God, yet, by their temptations, persecutions, oppressions, they put them ofttimes to unspeakable hardships, sorrow, and trouble. This the captain of their salvation will not take at their hands, but will avenge upon them all their ungodly endeavours, from the lowest unto the greatest and highest of them. Some he will deal withal in this world; but he hath appointed a day wherein not one of them shall escape. See Rev 20:10; Rev 20:14. Devil, and beast, and false prophet, and death, and hell, shall all together into the lake of fire.

(6.) He provides a reward, a crown for them; and in the bestowing thereof accomplisheth this his blessed office of the captain of our salvation. He is gone before the sons into heaven, to make ready their glory, to prepare a place for them ; and he will come and receive them unto himself, that where he is, there they may be also, Joh 14:2-3. When he hath given them the victory, he will take them unto himself, even unto his throne, Rev 3:21; and, as a righteous judge, give unto them a crown of righteousness and glory, 2Ti 4:8, 1Pe 5:4. And thus is the whole work of conducting the sons of God unto glory, from first to last, committed unto this great captain of their salvation, and thus doth he discharge his office and trust therein; and blessed are all they who are under his leading and guidance. And all this should teach us,

First, To betake ourselves unto him, and to rely upon him in the whole course of our obedience and all the passages thereof. To this purpose is he designed by the Father; this hath he undertaken; and this doth he go through withal. No address that is made unto him in this matter will he ever refuse to attend unto; no case or condition that is proposed unto him is too hard for him, or beyond his power to relieve. He is careful, watchful, tender, faithful, powerful; and all these properties and blessed endowments will he exercise in the discharge of this office. What should hinder us from betaking ourselves unto him continually? Is our trouble so small, are our duties so ordinary, that we can wrestle with them or perform them in our own strength? Alas! we can do nothing, not think a good thought, not endure a reproachful word. And whatever we seem to do or endure of ourselves, it is all lost; for in us there dwelleth no good thing. Or are our distresses so great, our temptations so many, our corruptions so strong, that we begin to say, There is no hope? Is any thing too hard for the captain of our salvation? Hath he not already conquered all our enemies? Is he not able to subdue all things by his power? Shall we faint whilst Jesus Christ lives and reigns? But, it may be, we have looked for help and assistance, and it hath not answered our expectation, so that now we begin to faint and despond. Sin is not subdued, the world is still triumphant, and Satan rageth as much as ever; his temptations are ready to pass over our souls. But have we sought for his help and assistance in a due manner, with faith and perseverance; unto right ends, of his glory, and advantage of the gospel? Have we taken a right measure of what we have received? or do we not complain without a cause? Let us not judge according to outward appearance, but judge righteous judgment. What is it to us if the world triumph, if Satan rage, if sin tempt and vex? we are not promised that it shall be otherwise. But are we forsaken? Are we not kept from being prevailed against? If we ask amiss or for improper ends, or know not what we do receive, or think, because the strength of enemies appears to be great, we must fail and be ruined, let us not complain of our captain; for all these things arise from our own unbelief. Let our application unto him be according unto his command, our expectations from him according to the promise, our experiences of what we receive be measured by the rule of the word, and we shall find that we have all grounds of assurance that we can desire. Let us, then, in every condition, look unto Jesus, the author and finisher of our faith, who hath undertaken the leading of us in the whole course of our obedience from first to last, and we shall not need to faint, nor shall we ever fail.

Secondly, To look for direction and guidance from him. This in an especial manner belongs unto him, as the captain of our salvation. There are two things which we find by experience that professors are apt to be at a great loss in whilst they are in this world, the worship of God, and their own troubles. For the first, we see and find that woeful variance that is among all sorts of men; and for the latter, we are apt ourselves to be much bewildered in them, as unto our duty and our way. Now, all this uncertainty ariseth from the want of a due attendance unto Jesus Christ as our guide. In reference unto both these he hath peculiarly promised his presence with us. With the dispensers of the word he hath promised to be unto the end of the world, or consummation of all things, Mat 28:20; and we find him walking in the midst of his golden candlesticks, Revelation 1. In that allegorical description of the gospel church-state and worship which we have in Ezekiel, there is a peculiar place assigned unto the prince. Now, one end of his presence is, to see that all things are done according unto his mind and will. And unto whom should we go but unto himself alone? His word here will prove the best directory, and his Spirit the best guide. If we neglect these to attend unto the wisdom of men, we shall wander in uncertainties all our days. It is so also in respect of our troubles, We are ready in them to consult with flesh and blood, to look after the examples of others, to take the advice that comes next to hand, when the Lord Christ hath promised his presence with us in them all, and that as the captain of our salvation. And if we neglect him, his example, his direction, his teaching, it is no wonder if we pine away under our distresses.

II. We may observe, that the Lord Jesus Christ being priest, sacrifice, and altar himself, the offering whereby he was consecrated unto the perfection and complement of his office was of necessity to be part of that work which, as our priest and mediator, he was to undergo and perform.

When other typical priests were to be consecrated, there was an offering of beasts appointed for that purpose, and an altar to offer on, and a person to consecrate them. But all this was to be done in and by Jesus Christ himself. Even the Father is said to consecrate him but upon the account of his designing him and appointing him unto his office; but his immediate actual consecration was his own work, which he performed when he offered himself through the eternal Spirit. By his death and sufferings, which he underwent in the discharge of his office, and as a priest therein offered himself unto God, he was dedicated and consecrated unto the perfection of his office. This would require our further explication in this place, but that it will again occur unto us more directly.

III. The Lord Christ, being consecrated and perfected through sufferings, hath consecrated the way of suffering for all that follow him to pass through unto glory.

IV. All complaints of sufferings, all despondencies under them, all fears of them, are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his lot here who desire to be received into his glory hereafter. Now, there are sundry things that follow upon this consecration of the way of suffering by Jesus Christ; as,

(1.) That they are made necessary and unavoidable. Men may hope and desire other things, and turn themselves several ways in their contrivances to avoid them, but one way or other sufferings will be the portion of them that intend to follow this captain of salvation. The apostle tells believers that they are predestinated to be conformed to the image of the Son of God, Rom 8:29; and lets them know, in the close of that chapter, that no small part of this conformity consists in their afflictions and sufferings. The head having passed through them, there is a measure of afflictions belonging unto the body, which every member is to bear his share of, Col 1:24. And the Lord Jesus himself hath given this law unto us, that every one who will be his disciple must take up his cross and follow him. Discipleship and the cross are inseparably knit together, by the unchangeable law and constitution of Christ himself. And the gospel is full of warnings and instructions unto this purpose, that none may complain that they were surprised, or that any thing did befall them in the course of their profession which they looked not for. Men may deceive themselves with vain hopes and expectations, but the gospel deceiveth none. It tells them plainly beforehand, that through much tribulation they must enter into the kingdom of God; and that they who will live godly in Christ Jesus shall suffer persecution. If they like not these terms, they may let the way of Christ alone; if they will not do so, why do they yet complain?

Christ will be taken with his cross, or not at all. And the folly of our hearts can never be enough bewailed, in thinking strange of trials and afflictions, when the very first thing that the Lord Christ requireth of them that will be made partakers of him is, that they deny themselves, and take up their cross. But we would be children, and not be chastised; we would be gold, and not be tried; we would overcome, and yet not be put to fight and contend; we would be Christians, and not suffer. But all these things are contrary to the eternal law of our profession. And so necessary is this way made, that though God deals with his people in great variety, exercising some with such trials and troubles, that others sometimes in comparison of them seem utterly to go free, yet every one, one way or other, shall have his share and measure. And those exceptions that are made in the providence of God as to some individual persons at some seasons, derogate nothing from the general necessity of the way towards all that do believe.

(2.) It hath made all sufferings for the gospel honorable. The sufferings of Christ himself were indeed shameful, and that not only in the esteem of men, but also in the nature of them and by Gods constitution. They were part of the curse, as it is written, Cursed is every one that hangeth on a tree. And as such our Lord Jesus Christ looked on them, when he wrestled with and conquered the shame as well as the sharpness. But he hath rendered all the sufferings of his that remain very honorable in themselves, whatever they are in the reputation of a blind, perishing world. That which is truly shameful in suffering, is an effect of the curse for sin. This Christ by his suffering hath utterly separated from the sufferings of his disciples. Hence the apostles rejoiced that they had the honor to suffer shame for his name, Act 5:41; that is, the things which the world looked on as shameful, but themselves knew to be honorable. They are so in the sight of God, of the Lord Jesus Christ, of all the holy angels; which are competent judges in this case. God hath a great cause in the world, and that such a one as wherein his name, his goodness, his love, his glory, are concerned; this, in his infinite wisdom, is to be witnessed, confirmed, testified unto by sufferings. Now, can there be any greater honor done unto any of the sons of men, than that God should single them out from among the rest of mankind and appoint them unto this work? Men are honored according to their riches and treasures; but when Moses came to make a right judgment concerning this thing, he esteemed the reproach of Christ greater riches than the treasures in Egypt, Heb 11:26. We believe that God gave great honor unto the apostles and martyrs of old in all their sufferings. Let us labor for the same spirit of faith in reference unto ourselves, and it will relieve us under all our trials, This, then, also hath Christ added unto the way of sufferings, by his consecration of it for us. All the glory and honor of the world is not to be compared with theirs unto whom it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, Php 1:29, 1Pe 4:14-16.

(3.) He hath thereby made them useful and profitable. Troubles and afflictions in themselves and their own nature have no good in them, nor do they tend unto any good end; they grow out of the first sentence against sin, and are in their own nature penal, tending unto death, and nothing else; nor are they, in those who have no interest in Christ, any thing but effects of the wrath of God. But the Lord Christ, by his consecrating of them to be the way of our following him, hath quite altered their nature and tendency; he hath made them good, useful, and profitable. I shall not here show the usefulness of afflictions and sufferings, the whole Scripture abundantly testifieth unto it, and the experience of believers in all ages and seasons confirms it. I only show whence it is that they become so; and that is, because the Lord Christ hath consecrated, dedicated, and sanctified them unto that end. He hath thereby cut them off from their old stock of wrath and the curse, and planted them on that of love and good-will. He hath taken them off from the covenant of works, and translated them into that of grace. He hath turned their course from death towards life and immortality. Mixing his grace, love, and wisdom with these bitter waters, he hath made them sweet and wholesome. And if we would have benefit by them, we must always have regard unto this consecration of them.

(4.) He hath made them safe. They are in their own nature a wilderness, wherein men may endlessly wander and quickly lose themselves. But he hath made them a way, a safe way, that wayfaring men, though fools, may not err therein. Never did a believer perish by afflictions or persecutions; never was good gold or silver consumed or lost in the furnace. Hypocrites, indeed, and false professors, the fearful, and unbelievers, are discovered by them, and discarded from their hopes: but they that are disciples indeed are never safer than in this way; and that because it is consecrated for them. Sometimes, it may be, through their unbelief, and want of heeding the captain of their salvation, they are wounded and cast down by them for a season; but they are still in the way, they are never turned quite out of the way. And this, through the grace of Christ, doth turn also unto their advantage. Nay, it is not only absolutely a safe way, but comparatively more safe than the way of prosperity. And this the Scripture, with the experience of all saints, bears plentiful witness unto. And many other blessed ends are wrought by the consecration of this way for the disciples of Christ, not now to be insisted on.

5. There remains yet to be considered, in the words of the apostle, the reason why the captain of our salvation was to be consecrated by sufferings; and this he declares in the beginning of the verse, it became God so to deal with him; which he amplifies by that description of him, For whom are all things, and by whom are all things. Having such a design as he had, to bring many sons unto glory, and being he for whom are all things, and by whom are all things, it became him so to deal with the captain of their salvation. What is the here intended, and what is the importance of the word, was declared before. This becomingness, whatever it be, ariseth from hence, that God is he for whom are all things, and by whom are all things. It became him not only who is so, but as he is so, and because he is so. There is no reason for the addition of that consideration of God in this matter, but that the cause is in it contained and expressed why it became him to do that which is here ascribed unto him. We are, then, to inquire what it is that is principally regarded in God in this attribution, and thence we shall learn how it became him to bring the Lord Christ into suffering. Now, the description of God in these words is plainly of him as the first cause and last end of all things. Neither is it absolutely his power in making all of nothing, and his sovereign, eternal will, requiring that all things tend unto his glory, that are intended in the words; but that he is the governor, ruler, and judge, of all things made by him and for him, with respect unto that order and law of their creation which they were to observe. This rule and government of all things, taking care that as they are of God so they should be for him, is that which the apostle respects. This, then, is that which he asserts, namely, that it became God, as the governor, ruler, and judge of all, to consecrate Christ by sufferings: which must be further explained.

Man being made an intellectual creature, had a rule of moral obedience given unto him. This was he to observe to the glory of his Creator and Lawgiver, and as the condition of his coming unto him and enjoyment of him. This is here supposed by the apostle; and he discourseth how man, having broken the law of his creation, and therein come short of the glory of God, might by his grace be again made partaker of it. With respect unto this state of things, God can be no otherwise considered but as the supreme governor and judge of them. Now, that property of God which he exerteth principally as the ruler and governor of all, is his justice, justitia regiminis, the righteousness of government. Hereof there are two branches; for it is either remunerative or vindictive. And this righteousness of God, as the supreme ruler and judge of all, is that upon the account whereof it was meet for him, or became him, to bring the sons to glory by the sufferings of the captain of their salvation. It was hence just and equal, and therefore indispensably necessary that so he should do. Supposing that man was created in the image of God, capable of yielding obedience unto him, according to the law concreated with him and written in his heart, which obedience was his moral being for God, as he was from or of him; supposing that he by sin had broken this law, and so was no longer for God, according to the primitive order and law of his creation; supposing also, notwithstanding all this, that God in his infinite grace and love intended to bring some men unto the enjoyment of himself, by a new way, law, and appointment, by which they should be brought to be for him again; supposing, I say, these things, which are all here supposed by our apostle and were granted by the Jews, it became the justice of God, that is, it was so just, right, meet, and equal, that the judge of all the world, who doth right, could no otherwise do, than cause him who was to be the way, cause, means, and author of this recovery of men into a new condition of being for God, to suffer in their stead. For whereas the vindictive justice of God, which is the respect of the universal rectitude of his holy nature unto the deviation of his rational creatures from the law of their creation, required that that deviation should be revenged, and themselves brought into a new way of being for God, or of glorifying him by their sufferings, when they had refused to do so by obedience, it was necessary, on the account thereof, that if they were to be delivered from that condition, the author of their deliverance should suffer for them. And this excellently suits the design of the apostle, which is to prove the necessity of the suffering of the Messiah, which the Jews so stumbled at. For if the justice of God required that so it should be, how could it be dispensed withal? Would they have God unjust? Shall he forego the glory of his righteousness and holiness to please them in their presumption and prejudices? It is true, indeed, if God had intended no salvation for his sons but one that was temporal, like that granted unto the people of old under the conduct of Joshua, there had been no need at all of the sufferings of the captain of their salvation. But they being such as in themselves had sinned and come short of the glory of God, and the salvation intended them being spiritual, consisting in a new ordering of them for God, and the bringing of them unto the eternal enjoyment of him in glory, there was no way to maintain the honor of the justice of God but by his suffering. And as here lay the great mistake of the Jews, so the denial of this condecency of Gods justice, as to the sufferings of the Messiah, is the , of the Socinians. Schlichtingius on this place would have no more intended but that the way of bringing Christ to suffer was answerable unto that design which God had laid to glorify himself in the salvation of man. But the apostle says not that it became or was suitable unto an arbitrary free decree of God, but that it became himself as the supreme ruler and judge of all. He speaks not of what was meet unto the execution of a free decree, but of what was meet, on the account of Gods holiness and righteousness, to the constitution of it, as the description of him annexed doth plainly show. And herein have we with our apostle discovered the great, indispensable, and fundamental cause of the sufferings of Christ. And we may hence observe, that,

V. Such is the desert of sin, and such is the immutability of the justice of God, that there was no way possible to bring sinners unto glory but by the death and sufferings of the Son of God, who undertook to be the captain of their salvation.

It would have been unbecoming God, the supreme governor of all the world, to have passed by the desert of sin without this satisfaction. And this being a truth of great importance, and the foundation of most of the apostles ensuing discourses, must be a while insisted on.

In these verses, that foregoing this, and some of those following, the apostle directly treats of the causes of the sufferings and death of Christ; a matter as of great importance in itself, comprising no small part of the mystery of the gospel, so indispensably necessary to be explained and confirmed unto the Hebrews, who had entertained many prejudices against it. In the foregoing verse he declared the cause , the inducing, leading, moving cause; which was the grace of God, by the grace of God he was to taste death for men. This grace he further explains in this verse, showing that it consisted in the design of God to bring many sons unto glory. All had sinned and come short of his glory. He had, according to the exigence of his justice, denounced and declared death and judgment to be brought upon all that sinned, without exception. Yet such was his infinite love and grace, that he determined or purposed in himself to deliver some of them, to make them sons, and to bring them unto glory. Unto this end he resolved to send or give his Son to be a captain of salvation unto them. And this love or grace of God is everywhere set forth in the gospel. How the sufferings of this captain of salvation became useful unto the sons, upon the account of the manifold union that was between them, he declares in the following verses, further explaining the reasons and causes why the benefit of his sufferings should redound unto them. In this verse he expresseth the cause, , the procuring cause, of the death and sufferings of Christ; which is the justice of God, upon supposition of sin and his purpose to save sinners. And this, upon examination, we shall find to be the great cause of the death of Christ.

That the Son of God, who did no sin, in whom his soul was always well pleased on the account of his obedience, should suffer and die, and that a death under the sentence and curse of the law, is a great and astonishable mystery. All the saints of God admire at it, the angels desire to look into it. What should be the cause and reason hereof, why God should thus bruise him and put him to grief? This is worth our inquiry; and various are the conceptions of men about it. The Socinians deny that his sufferings were penal, or that he died to make satisfaction for sin; but only that he did so to center the doctrine that he had taught, and to set us an example to suffer for the truth. But his doctrine carried its own evidence with it that it was from God, and was besides uncontrollably confirmed by the miracles that he wrought. So that his sufferings on that account might have been dispensed withal. And surely this great and stupendous matter, of the dying of the Son of God, is not to be resolved into a reason and cause that might so easily be dispensed with. God would never have given up his Son to die, but only for such causes and ends as could no otherwise have been satisfied or accomplished. The like also may be said of the other cause assigned by them, namely, to set us an example. It is true, in his death he did so, and of great and singular use unto us it is that so he did; but yet neither was this, from any precedent law or constitution, nor from the nature of the thing itself, nor from any property of God, indispensably necessary. God could by his grace have carried us through sufferings, although he had not set before us the example of his Son: so he doth through other things no less difficult, wherein the Lord Christ could not in his own person go before us; as in our conversion unto God, and mortification of indwelling sin, neither of which the Lord Christ was capable of. We shall leave them, then, as those who, acknowledging the death of Christ, do not yet acknowledge or own any sufficient cause or reason why he should die.

Christians generally allow that the sufferings of Christ were penal, and his death satisfactory for the sins of men; but as to the cause and reason of his so suffering they differ. Some, following Austin, refer the death of Christ solely unto the wisdom and sovereignty of God. God would have it so, and therein are we to acquiesce. Other ways of saving the elect were possible, but this God chose, because so it seemed good unto him. Hence arose that saying, That one drop of the blood of Christ was sufficient to redeem the whole world; only it pleased God that he should suffer unto the utmost. And herein are we to rest, that he hath suffered for us, and that God hath revealed. But this seems not to me any way to answer that which is here affirmed by the apostle, namely, that it became God, as the supreme governor of all the world, so to cause Christ to suffer; nor do I see what demonstration of the glory of justice can arise from the punishing of an innocent person who might have been spared, and yet all the ends of his being so punished have been brought about. And to say that one drop of Christs blood was sufficient to redeem the world, is derogatory unto the goodness, wisdom, and righteousness of God, in causing not only the whole to be shed, but also his soul to be made an offering for sin; which was altogether needless if that were true. But how far this whole opinion is from truth, which leaves no necessary cause of the death of Christ, will afterwards appear. Others say, that on supposition that God had appointed the curse of the law, and death to be the penalty of sin, his faithfulness and veracity were engaged so far that no sinner should go free, or be made partaker of glory, but by the intervention of satisfaction. And therefore, on the supposition that God would make some men his sons, and bring them to glory, it was necessary, with respect unto the engagement of the truth of God, that he should suffer, die, and make satisfaction for them. But all this they refer originally unto a free constitution, which might have been otherwise. God might have ordered things so, without any derogation unto the glory of his justice or holiness in the government of all things, as that sinners might have been saved without the death of Christ; for if he had not engaged his word, and declared that death should be the penalty of sin, he might have freely remitted it without the intervention of any satisfaction.And thus all this whole work of death being the punishment of sin, and of the sufferings of Christ for sinners, is resolved into a free purpose and decree of Gods will; and not into the exigence of any essential property of his nature; so that it might have been otherwise in all the parts of it, and yet the glory of God preserved every way entire. Whether this be so or no, we shall immediately inquire.

Others grant many free acts of the mind and will of God in this matter; as, first, the creation of man in such a condition as that he should have a moral dependence on God in reference unto his utmost end was an effect of the sovereign pleasure, will, and wisdom of God. But on supposition of this decree and constitution, they say, the nature, authority, and holiness of God required indispensably that man should yield unto him that obedience which he was directed unto and guided in by the law of his creation; so that God could not suffer him to do otherwise, and remain in his first state, and come unto the end first designed unto him, without the loss of his authority and wrong of his justice. Again, they say that God did freely, by an act of his sovereign will and pleasure, decree to permit man to sin and fall, which might have been otherwise; but on supposition that so he should do and would do, and thereby infringe the order of his dependence on God in reference unto his utmost end, that the justice of God, as the supreme governor of all things, did indispensably require that he should receive a meet recompence of reward, or be punished answerably unto his crimes:

so that God could not have dealt otherwise with him without a high derogation from his own righteousness. Again, they say that God, by a mere free act of his love and grace, designed the Lord Jesus Christ to be the way and means for the saving of sinners, which might have been otherwise. He might, without the least impeachment of the glory of any of his essential properties, have suffered all mankind to have perished under that penalty which they had justly incurred; but of his own mere love, free grace, and good pleasure, he gave and sent him to redeem them. But on the supposition thereof, they say, the justice of God required that he should lay on him the punishment due unto the sons whom he redeemed; it became him, on the account of his natural essential justice, to bring him into sufferings. And in this opinion is contained the truth laid down in our proposition, which we shall now further confirm, namely, that it became the nature of God, or the essential properties of his nature required indispensably, that sin should be punished with death, in the sinner or in his surety; and therefore if he would bring any sons to glory, the captain of their salvation must undergo sufferings and death, to make satisfaction for them. For,

(1.) Consider that description which the Scripture giveth us of the nature of God in reference unto sin; and this it doth either metaphorically or properly. In the first way it compares God unto fire, unto a consuming fire; and his acting toward sin as the acting of fire on that which is combustible, whose nature it is to consume it: Deu 4:24, Thy God is a consuming fire; which words the apostle repeats, Heb 12:29. Devouring fire and everlasting burnings, Isa 33:14. Hence, when he came to give the law, which expresseth his wrath and indignation against sin, his presence was manifested by great and terrible fires and burnings, until the people cried out, Let me not see this great fire any more, lest I die, Deu 18:16. They saw death and destruction in that fire, because it expressed the indignation of God against sin. And therefore the law itself is also called a fiery law, Deu 33:2, because it contains the sense and judgment of God against sin; as in the execution of the sentence of it, the breath of the Lord is said to kindle the fire of it like a stream of brimstone, Isa 30:33 : so Isa 66:15-16. And by this metaphor doth the Scripture lively represent the nature of God in reference unto sin. For as it is the nature of fire to consume and devour all things that are put into it, without sparing any or making difference, so is the nature of God in reference unto sin; wherever it is, he punisheth and revengeth it according to its demerit. The metaphor, indeed, expresseth not the manner of the operation of the one and the other, but the certainty and event of the working of both from the principles of the nature of the one and the other. The fire so burneth by a necessity of nature as that it acts to the utmost of its quality and faculty by a pure natural necessity. God punisheth sin, as, suitably unto the principle of his nature, otherwise he cannot do; yet so as that, for the manner, time, measure, and season, they depend on the constitution of his wisdom and righteousness, assigning a meet and equal recompence of reward unto every transgression. And this the Scripture teacheth us by this metaphor, or otherwise we are led by it from a right conception of that which it doth propose; for God cannot at all be unto sin and sinners as a devouring fire, unless it be in the principles of his nature indispensably to take vengeance on them.

Again, the Scripture expresseth this nature of God with reference unto sin properly, as to what we can conceive thereof in this world, and that is by his holiness, which it sets forth to be such, as that on the account thereof he can bear with no sin, nor suffer any sinner to approach unto him; that is, let no sin go unpunished, nor admit any sinner into his presence whose sin is not expiated and satisfied for. And what is necessary upon the account of the holiness of God is absolutely and indispensably so, his holiness being his nature. Thou art, saith Habakkuk, of purer eyes than to behold evil, and canst not look on iniquity, Hab 1:13; Thou canst not by any means have any thing to do with sin.That is, it may be, because he will not. Nay,saith he; it is upon the account of his purity or holiness. That is such as he cannot pass by sin, or let it go unpunished. The psalmist also expresseth the nature of God to the same purpose, Psa 5:4-6,

Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing. The LORD will abhor the bloody and deceitful man.

What is the formal reason and cause of all these things, that he hates, abhors, and will destroy sin and sinners? It is because he is such a God:

Thou art not a God to do otherwise, a God of such purity, such holiness. And should he pass by sin without the punishment of it, he would not be such a God as he is. Without ceasing to be such a God, so infinitely holy and pure, this cannot be. The foolish and all workers of iniquity must be destroyed, because he is such a God. And in that proclamation of his name wherein he declared many blessed, eternal properties of his nature, he adds this among the rest, that he will by no means clear the guilty, Exo 34:7. This his nature, this his eternal holiness requireth, that the guilty be by no means cleared. So Joshua instructs the people in the nature of this holiness of God, Jos 24:19,

Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins.

That is, If you continue in your sins, if there be not a way to free you from them, it is in vain for you to have any thing to do with this God; for he is holy and jealous, and will therefore certainly destroy you for your iniquities.Now, if such be the nature of God, that with respect thereunto he cannot but punish sin in whomsoever it be found, then the suffering of every sinner, in his own person or by his surety, doth not depend on a mere free, voluntary constitution, nor is to be resolved merely into the veracity of God in his commination or threatening, but is antecedently unto them indispensably necessary, unless we would have the nature of God changed, that sinners may be freed. Whereas, therefore, the Lord Christ is assigned the captain of our salvation, and hath undertaken the work of bringing sinners unto glory, it was meet, with respect unto the holiness of God, that he should undergo the punishment due unto their sin. And thus the necessity of the sufferings and satisfaction of Christ is resolved into the holiness and nature of God. He being such a God as he is, it could not otherwise be.

(2.) The same is manifest from that principle whereunto the punishment of sin is assigned; which is not any free act of the will of God, but an essential property of his nature, namely, his justice or righteousness. What God doth because he is righteous is necessary to be done. And if it be just with God in respect of his essential justice to punish sin, it would be unjust not to do it; for to condemn the innocent and to acquit the guilty are equally unjust. Justice is an eternal and unalterable rule, and what is done according unto it is necessary; it may not otherwise be, and justice not be impeached. That which is to be done with respect to justice must be done, or he that is to do it is unjust. Thus it is said to be a righteous thing with God to render tribulation unto sinners, 2Th 1:6; because he is righteous, and from his righteousness or justice: so that the contrary would be unjust, not answer his righteousness. And it is the judgment of God that they who commit sin are worthy of death, Rom 1:32; namely, it is that which his justice requireth should be so; that is the judgment of God. Not only doth he render death unto sinners because he hath threatened so to do, but because his justice necessarily requireth that so he should do. So the apostle further explains himself, Rom 2:5-9, where he calls the last day the day of the revelation of the righteous judgment of God; wherein, by rendering tribulation unto sinners, he will manifest what his righteousness requires, And what that requires cannot otherwise be, God being naturally, necessarily, essentially righteous. And this property of Gods nature, requiring that punishment be inflicted on sin and sinners, is often in Scripture called his anger and wrath; for although sometimes the effects of anger and wrath in punishment itself be denoted by these expressions, yet often also they denote the habitude of the nature of God in his justice towards sin. For anger in itself, being a passion and perturbation of mind, including change and weakness cannot properly be ascribed unto God; and therefore when it is spoken of as that which is in him, and not of the effects which he works on others, it can intend nothing but his vindictive justice, that property of his nature which necessarily inclines him unto the punishment of sin. Thus it is said that his wrath or anger is revealed from heaven against all ungodliness, Rom 1:18; that is, he discovers in his judgments what is his justice against sin. And thus when he comes to deal with Christ himself, to make him a propitiation for us, he is said to have set him forth , Rom 3:25-26, to declare his righteousness for the remission of sins; that he might be just, and the justifier of him which believeth in Jesus? As God would pardon sin, and justify them that believe, so he would be just also. And how could this be? By punishing our sins in Christ; that declared his righteousness. here is as much as , documentum, a declaration by an especial instance or example: or as , as he is said to have punished Sodom and Gomorrah, and to have left them , an example unto them that should live ungodly; that is, an instance of what his dealings would be with sinners. So God is said here to have declared his righteousness, by an example in the sufferings of Christ; which, indeed, was the greatest instance of the severity and inexorableness of justice against sin that God ever gave in this world. And this he did that he might be just, as well as gracious and merciful, in the forgiveness of sin. Now, if the justice of God did not require that sin should be punished in the Mediator, how did God give an instance of his justice in his sufferings; for nothing can be declared but in and by that which it requires? For to say that God showed his righteousness in doing that which might have been omitted without the least impeachment of his righteousness, is in this matter not safe.

(3.) God is the supreme ruler, governor, and judge of all To him as such it belongeth to do right. So saith Abraham, Gen 18:25, Shall not the Judge of all the earth do right? Undoubtedly he will do so, it belongs unto him so to do; for, saith the apostle,

Is God unrighteous who taketh vengeance? God forbid: for then how shall God judge the world? Rom 3:5-6.

Right judgment in all things belongs unto the universal rectitude of the nature of God, as he is the supreme governor and judge of all the world. Now, the goodness and rightness of all things consists in the observation of that place and order which God in their creation allotted unto them, whereon he pronounced that they were exceeding good. And that this order be preserved for the good of the whole, it belongs unto the government of God to take care; or if it be in any thing transgressed, not to leave all things in confusion, but to reduce them into some new order and subjection unto himself. That this order was broken by sin we all know. What shall now the governor of all the world do? Shall he leave all things in disorder and confusion? cast off the works of his hands, and suffer all things to run at random? Would this become the righteous governor of all the world? What, then, is to be done to prevent this confusion? Nothing remains but that he who brake the first order by sin should be subdued into a new one by punishment. This brings him into subjection unto God upon a new account. And to say that God might have let his sin go unpunished, is to say that he might not be righteous in his government, nor do that which is necessary for the good, beauty, and order of the whole. But hereof somewhat was spoken in the opening of the words, so that it need not further be insisted on.

(4.) Lastly, there is no common presumption ingrafted in the hearts of men concerning any free act of God, and which might have been otherwise. No free decree or act of God is or can be known unto any of the children of men but by revelation; much less have they all of them universally an inbred persuasion concerning any such acts or actings. But of the natural properties of God, and his acting suitably unto them, there is a secret light and persuasion ingrafted in the hearts of all men by nature. At least, those things of God whereof there is a natural and indelible character in the hearts of all men are natural, necessary, and essential unto him. Now, that God is just, and that therefore he will punish sin, all sin, is an inbred presumption of nature, that can never be rooted out of the minds of men. All sinners have an inbred apprehension that God is displeased with sin, and that punishment is due unto it. They cannot but know that it is the judgment of God that they who commit sin are worthy of death. And therefore, though they have not the written law to instruct them, yet their thoughts accuse them upon sin, Rom 2:14-15, that is, their consciences, which is the judgment which a man makes of himself in reference unto the judgment of God. And therefore all nations who retained any knowledge of a deity constantly invented some ways and means whereby they thought they might expiate sin, and appease the god that they feared. All which manifests that the punishment of sin inseparably follows the nature of God, and such properties thereof as men have a natural, inbred notion and presumption of; for if it depended merely on the will of God, and his faithfulness in the accomplishing of that threatening and constitution whereof they had no knowledge, they could not have had such an immovable and unconquerable apprehension of it. But these things I have handled at large elsewhere. [4]

[4] In his treatise De Divina Justitia, etc., vol. 10 of the authors works. ED.

And this fully discovers the vile and horrid nature of sin. Fools, as the wise man tells us, make a mock of it. Stifling for a while their natural convictions, they act as if sin were a thing of naught; at least, not so horrible as by some it is represented. And few there are who endeavor aright to obtain a true notion of it, contenting themselves in general that it is a thing that ought not to be. What direct opposition it stands in unto the nature, properties, rule, and authority of God, they consider not. But the last day will discover the true nature of it, when all eyes shall see what it deserves in the judgment of God, which is according unto righteousness. Is it a small thing for a creature to break that order which God at first placed him and all things in, to cast off the rule and authority of God, to endeavor to dethrone him, so that he cannot continue to be the supreme governor of all things, and judge of all the world, unless he punish it? Is it a small thing to set up that which hath an utter inconsistency with the holiness and righteousness of God, so that if it go free, God cannot be holy and righteous? If these things will not now sink into the minds of men, if they will not learn the severity of God in this matter from the law, on the threatening and curse whereof he hath impressed the image of his holiness and justice, as was said, they will learn it all in hell. Why doth God thus threaten and curse sin and sinners? Why hath he prepared an eternity of vengeance and torment for them? Is it because he would? Nay, but because it could not otherwise be, God being so holy and righteous as he is. Men may thank themselves for death and hell. They are no more than sin hath made necessary, unless God should cease to be holy, righteous, and the judge of all, that they might sin freely and endlessly. And this appears most eminently in the cross of Christ; for God gave in him an instance of his righteousness and of the desert of sin. Sin being imputed unto the only Son of God, he could not be spared. If he be made sin, he must be made a curse; if he will take away our iniquities, he must make his soul an offering for sins, and bear the punishment due unto them. Obedience in all duties will not do it; intercession and prayers will not do it; sin required another manner of expiation. Nothing but undergoing the wrath of God and the curse of the law, and therein answering what the eternal justice of God required, will effect that end. How can God spare sin in his enemies, who could not spare it on his only Son? Had it been possible, this cup should have passed from him; but this could not be, and God continue righteous. These things, I say, will give us an insight into the nature of sin, and the horrible provocation wherewith it is attended.

And this also opens the mystery of the wisdom, and love, and grace of God, in the salvation of sinners. This is that which he will for ever be admired in: A way he hath found out to exercise grace and satisfy justice at the same time, in and by the same person. Sin shall be punished, all sin, yet grace exercised; sinners shall be saved, yet justice exalted; all in the cross of Christ.

Fuente: An Exposition of the Epistle to the Hebrews

Made Like unto His Brethren

Heb 2:10-18

Captain reminds us of Act 3:15. It means file-leader. The Church follows its Leader, Jesus Christ, in single file through this world, the cross and the grave, to the glory. But notice that God Himself is engaged in bringing us through; and He cannot lose one. See Joh 10:29. But He is not only our Captain, He is our Brother. We also are born of God. He is sanctifying us and we are being sanctified for a marvelous future, Joh 17:19. How great is His love, that He is not ashamed of us!

Our Elder Brother has encountered our foes, and won deliverance for all who believe. Death remains, but its teeth are drawn and its power is annulled. We need not fear what men call death; to us it is only as falling asleep. He has taken hold of us with a grasp that will never let us go again, Heb 2:16. He has been tempted that He might be able to succor us in our temptations. He has suffered that He might tread our darkened paths at our side. He has made reconciliation for our sins, and as our merciful and faithful High Priest, pleads the cause of our souls.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Greatness Of Our God

Notice the first word in this verse – “For.” It is important. This is a connecting word. It connects Heb 2:10 with what has been discussed in the previous verses. There the Holy Spirit sets before us the excellence and glory of our Lord Jesus Christ. Then, in Heb 2:9, he tells us that Christ “was made a little lower than the angels for the suffering of death…that he by the grace of God should taste death for every man.

Poor Translation

I prefer the King James Version to all other translations; but the King James gives a very poor translation of Heb 2:9. The words “every man” simply should not be in Heb 2:9. A far better reading would be “every son. Both the original language and the context will show this. To translate Paul’s words as they stand in the King James Version would imply that Christ died to redeem and save all men, which is totally contrary to the Word of God.

To the Jews, the death of Christ on the cross as the sinners’ Substitute was a stumbling block and rock of offense. So when the inspired writer mentioned it, he immediately declared the necessity for it in our text. That is the connection. In this 10th verse of Hebrews 2, he is declaring to us the necessity for Christ’s suffering and death.

Divine Sovereignty

The purpose of God is the salvation of his people. But the declaration of that purpose is meaningless, until we are assured that the God who has purposed our salvation is able to perform it. Therefore, we are first assured that the Lord our God, who is determined to bring us to glory, is that One “for whom are all things, and by whom are all things. This is a declaration of Gods total, universal sovereignty. This is a description of the Triune God; but it is particularly a description of God the Father, who made his Son perfect through suffering and death, in bringing many sons unto glory.

The Lord our God is glorious in his absolute sovereignty. This is what sets him apart from all his creatures and distinguishes him from all the gods men have invented. He who is God rules everything absolutely. All things are for him, to do his bidding, to accomplish his purpose, to set forth his glory. All things are for him because all things are by him. In their origin, preservation, purpose, and consummate end, all things are by him. This is what the Scriptures universally declare (Rom 8:28; Rom 11:36; 2Co 5:18; Eph 1:11). And this will be the subject of God’s everlasting praise (Rev 4:11).

Our Assurance

This declaration of God’s greatness as the sovereign ruler of all things is given to assure us of his ability to save. In the matter of salvation, we need One “for whom are all things and by whom are all things, because no one else can save. Who can create us anew, but the Creator of all things? Who can keep us from falling, but the Preserver of all things? Who can save us from the many perils we face in this world, but the Ruler of all things? If ever we are brought to glory, it must be by that God “by whom are all things. If you and I enter into glory it will be by the work of him “for whom are all things.

Fuente: Discovering Christ In Selected Books of the Bible

captain

leader, or, originator, i.e. one who initiates and carries through. Trans. “author” in Heb 12:2.

Fuente: Scofield Reference Bible Notes

Perfect through Sufferings

For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.Heb 2:10.

1. When we read a biography, when we study the plot of a novel or a play, or when we try to understand a character in history, the question we put to ourselves isIs it true to life? Is this the man as he really was and lived? Does he fit together as a living whole? The profit and the pleasure of such books, and certainly the moral interest, lie largely in their setting forth a vital unity, in their assuring us of the reality and the individuality of the man or woman whom we are studying and giving us the assurance that we are following the true story of a human soul. Every great life comes to us as something of a surprise: perhaps the greater the life the greater the surprises are apt to be. We begin by saying to ourselves, He could never have acted so. Why should he have taken that course? why risk that venture? why court that reverse? Now, if I had been he, we say, and begin to reconstruct conduct upon the lines of instinct and of motive most familiar to ourselves. And then we turn back to our text and penetrate a little deeper into the secret springs of character, and incidents arrest us that do not square with our assumptions, and lights flash unexpectedly from words or acts which show that he was not the manner of man that we supposed, that after all it was humility not pride, it was courage not cowardice, it was simplicity not cunning, it was unselfishness not self-seeking, that made him act as he did. Little by little we discern a unity that was not there before, that removes inward contradictions, that makes the hero a consistent and intelligible whole, made up not of conflicting fragments but of a living and coherent self. And when we return to our first little criticisms and surprises, they look thin and hollow in presence of the truth, and we say to ourselves, Now I know better; I understand more clearly what he was, by what lights he lived. Being what he was, he could not have said, done, acted otherwise. I have caught the secret; I hold the clue; I feel quite certain of the truth; all fits so perfectly that I must have hold of the right interpretation. It becomes him in a way that no other explanation does or could.

2. The writer of this Epistle was addressing himself to Hebrew Christians, who had not yet quite reconciled themselves to a suffering Christ. They still shared in that Jewish conception of the Messiah which made the cross an offence. Why should the Anointed One, the chosen Messenger of God, pass through that wine-press of shame and agony instead of marching on in joyous triumph and planting His feet on the necks of His enemies? Why all that weakness and yielding and intolerable suffering, if He was indeed the beloved Son in whom the Father was well pleased? How could that awful and heartbreaking Calvary scene be the sign and seal of Gods approval? These questions, and questions like them, which are sometimes asked to-day, were answered in these words: It became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings. The writer here expounds to us the Divine philosophy of suffering, and declares that only by a suffering Saviour could Gods thought and purpose in redemption be expressed and fulfilled. It became Him. It was right and reasonable and necessary that He should take the way of suffering to reach His glorious end.

Two leading ideas emerge from this text:

I.Suffering as a Means to Perfection.

II.The Necessity for the Sufferings of Christ.

I

The Discipline of Suffering

Perfect through sufferings.

Perfect through sufferingswe have grown accustomed to the phrase, but to any one who heard it for the first time, how strange it would sound! Perfect through sufferings! he would exclaim. Surely the writer must have made a mistake. He should have said perfect through joy. Suffering must be a sign and a cause of imperfection. Now, it is quite true that suffering is always a sign of present imperfection. But it may be the cause of future perfection, which could not be attained without it. On the assumption that the ultimate end of our existence is the development of a noble character, the necessity of suffering may be proved. For it can be shown that such a character could never be produced apart from the instrumentality of pain.

1. Suffering acts as a check upon our evil tendencies. Of course one may say that sin could have been prevented, and man saved from suffering. Yes, you can make a man of clay that cannot feel; you can forge a steel man that an avalanche cannot hurt. But when you have done, your men are only physicalnot moral, not spiritual. They have no volition, no power of choice, no moral nature, no spiritual aspirations, and no functions that are fitting them for an eternal life of love. True, they have no capacity for joy either; and they are devoid of those higher attributes of sympathy and love that make God a Father and a Friend. Even so, if man had been intended to be only a physical beinga mere body, a machine driven by the resistless mandate of an overpowering will, God would doubtless have made him as hard and as unfeeling as the granite rock. But Gods purpose was to make a mana being who by choice and will and struggle should remake himself, and become as like his Maker in the whole round of his higher nature as it is possible for him to be. And this purpose, manifest in creation, and reaffirmed in redemption, alone explains the processes of life through which He is conducting us, and it teaches us that every trial and every pang of suffering, if regarded aright, may bear us ever nearer to God. Evil, then, being a necessary fact, some suffering is also a necessity. It is the desire for present enjoyment that leads men astray; and they can be brought back only by the counteractive influence of pain. So far as suffering fulfils this purpose, it is manifestly the outcome of love.

God has His sanitary regulations as well as man. There are Divine cleansing forces at work, both in the material and in the moral world. And just as the tempest scatters the diseases that have gathered themselves together for deadly work, rendering them harmless, so the sufferings that follow guilt, and the revolutions of pain that overthrow the tyranny of an evil nature, are methods for securing the moral health of the race, and act as preservatives of mans spiritual life. You have doubtless seen specimens of our English weaving machines. Those machines are so constructed and arranged as to let the machinist know when anything is wrong, and to call his attention to the fault in the piece that he is weaving, so that he may correct it before the whole fabric is spoiled. Constructed on a somewhat similar principle is Gods mechanism of human nature. You put your hand into the fire and you suffer; the pain makes you draw your hand out of the flame, and thus saves the limb from being burnt off without your knowing it. Your course of conduct is injuring your moral life, and your aching head and palpitating heart tell you so. Surely, then, there is wisdom as well as love manifest in the law that makes our physical sufferings teach us our moral dangers, and thus save us from them.1 [Note: J. G. Binney.]

(1) Suffering often acts as an intellectual and spiritual stimulus. The worlds greater teachers have usually been men of sorrow.

When Dumas asked Reboul, What made you a poet? the answer was Suffering. If I had not been so great an invalid, said Darwin to a friend, I should not have done nearly so much work. We do not know much about Shakespeares life; but we do know, from his sonnets, that he had suffered vastly. His heart had been wrung till it almost broke. And in Tennyson we have another striking illustration of the educative effects of suffering. In Memoriam is by far his greatest poem; there are single stanzas in it worth almost all the rest of his works put together; and this poem was inspired by a great griefthe death of his friend Arthur Hallam.

(2) Suffering is necessary for the development in us of pity, mercy, and the spirit of self-sacrificethe noblest of all our endowments. Only those who have experienced calamity themselves can understand what it means. And unless we know what it is, we cannot sympathize with it; nor are we likely to make any efforts towards averting it. No character can be perfect which has not acquired the capacity for pity; for in the acquisition of this capacity we receive our highest development, and realize most fully the solidarity of the race to which we belong.

The Chili palm grows to a height of from forty to sixty feet, and bears numerous small edible, thick-shelled nuts, and yields after it is felled, a syrup called palm honey. This honey, Darwin tells us, is a sort of treacle, and forms really the sap of the tree. A good tree will yield ninety gallons, though it looks dry and empty as a drum. The tree is felled, the crown of leaves lopped off, and then for months the vessels of the tree pour forth their stores, and every fresh slice shaved off exposes a fresh surface and yields a fresh supply. And have we not often found something akin to this in human experience? Have we not all known men apparently cold and hard, and utterly unfitted for the gentler and softer ministries of life, looking as sapless and empty as the Chili palm when standing in its native soil, but when they have been felled by some unforeseen trouble, and the cold iron has entered their souls, they have become even womanly in their capacity for consolation, yielding sympathy and love and helpfulness in measureless amount. Ah, yes; it often takes the sharp axe of suffering to open up in us the fountains of sympathy and healing love. Chili palm-like, some of us need to be felled and well sliced before the honey will flow; but

Unto the hopes by sorrow crushed a noble faith succeeds,

And life by trials furrowed bears the fruit of loving deeds.

How rich, how sweet, how full of strength, our human spirits are,

Baptized into the sanctities of suffering and of prayer.1 [Note: J. G. Binney.]

(3) Suffering appears necessary for the development in us of self-reliance, self-respect, and all that is implied in the expression strength of character. And it is only saying the same thing in other words to maintain that, without suffering, we could not attain to the highest happiness of which we are capable. Just think of the advantages to be derived from the struggle for success in life, painful as that struggle must often of necessity be. We cannot be born successful, and it would be a great pity if we could. Good fortune and prosperity are worth most when they have been achieved in spite of hindrances and difficulties. The happiness that we have obtained by effort is far sweeter than that which we have inherited, or that which has come to us by chance; and the very effort we have made to acquire it has tended to our own self-development. And what is true of individuals is true of races. It would have been a grievous disadvantage had they been created fully developed. The possibility of developing themselves is their grandest and noblest prerogative.

John Stuart Mill argues in his Posthumous Essays that this would be a better world if the whole human race were already in possession of everything which it seems desirable they should have. But surely it is infinitely better for races to struggle up to material prosperity and to spiritual perfection than to have been created incapable of progress. In the latter case they might have been comfortable and satisfied: but their comfort and satisfaction would have been no higher than a brutes.1 [Note: A. W. Momerie, The Origin of Evil, 22.]

I am one of those bright angels

Passing earthwards, to and fro,

Heavenly messengers to mortals,

Now of gladness, now of woe.

Might I bring from the Almighty,

Strength from Him who maketh strong;

Not as alms I drop the blessing,

From my grasp it must be wrung.

Child of earth, I come to prove thee,

Hardly, sternly with thee deal;

To mould thee in the forge and furnace,

Make thine iron tempered steel.

Come, then, and in loving warfare

Let us wrestle, tug, and strain,

Till thy breath comes thick and panting,

And the sweat pours down like rain.

Man with angel thus contending,

Angel-like in strength shall grow,

And the might of the Immortal

Pass into the mortal so.

2. The virtue of suffering lies in the spirit of the sufferer. There is nothing in suffering itself that can bring a sense of its use or its nobility. It will strengthen the will, test the endurance, call out the pity, quicken the sympathy, serve the love of men only if men carry into it a conviction of the moral purpose with which it is fraught. Suffering itself, as we so often see, is unable to ennoble; suffering of itself often dulls, and blunts, and stuns, and exasperates the nature which suffers. What gives the power of suffering is not suffering itself, but the faith that discerns the purpose which lies behind it. So, then, if that faith were put to the strain and were lost, if anything were to happen to us that would make it reel when most we wanted it, then suffering alone might only cripple or overwhelm our characters. We want to know then where is the warrant for this faith that behind our suffering there is a purpose of the love of God. Where is the warrant? It is written in the cross of Jesus Christ. The sufferings of Jesus, we are prompted to think, went far beyond what was necessary as an acceptance of punishment of sin. It seems that He meant to go out into the very farthest reaches of human pain and to know and to understand them. It was part of that long self-sacrifice by which humanity in Jesus was learning to offer itself again in perfect obedience to the will of God. He was learning obedience through the things He was suffering, and not only accepting punishment of sin; He was perfecting His human life by the bearing of pain and sorrow. He was being made perfect through sufferings. Each pain of body or of mind was an offering of a Sons love to God, and of a Brothers sympathy to His fellow-men.

The most useful agents in nature have sometimes the most deadly effects. The atmosphere, which is essential to life, is the chief source of putrefaction and decay. The sea, which bears one mariner safely to the desired haven, buries another in a watery grave. Electricity, which carries a message across the world at the bidding of one man, strikes another dead. So the very circumstances of which a good man makes stepping-stones to heaven, a bad man will turn into a pathway to hell. The responsibility for this, however, rests not with God, but with men.1 [Note: A. W. Momerie, The Origin of Evil, 52.]

Crosses are blessed to us only in so far as we give ourselves up to them unreservedly and forgetting self. Seek to forget yourself, else all suffering is useless. God does not lay suffering on us merely that we may suffer, but that we may die to self by dint of putting it aside under the most difficult of all circumstances, viz., pain.2 [Note: Fnelon, Spiritual Letters to Men.]

Suffering borne in the Christian temper has often incidental effects upon character. For it induces tenderness, and strength, and spirituality of life. The man who has suffered much has a keener insight into the sufferings of others, and therefore a more appreciative sympathy for them. His very voice and glance and touch gain a magnetic power from his pain. Nor is this tenderness purchased at the cost of weakness, for suffering indurates and strengthens the entire person. Under all his apparent weakness, the man of sorrows is strong. And thus his own sorrow helps him to alleviate the sorrow of the world; while, besides thus enhancing his social efficiency, suffering refines and purifies the inner man, as a necessary consequence of the closer communion with the spiritual world to which it calls him.1 [Note: J. R. Illingworth.]

But if, impatient, thou let slip thy cross,

Thou wilt not find it in this world again,

Nor in another; here, and here alone,

Is given thee to suffer for Gods sake.

In other worlds we shall more perfectly

Serve Him and love Him, praise Him, work for Him,

Grow near, and nearer Him with all delight;

But then we shall not any more be called

To suffer, which is our appointment here.

Canst thou not suffer then one hour, or two?

And while we suffer, let us set our souls

To suffer perfectly; since this alone,

The suffering, which is this worlds special grace,

May here be perfected and left behind.2 [Note: E. Hamilton King, The Sermon in the Hospital.]

II

The Necessity for Christs Sufferings

It became him, for whom are all things, and through whom are all things.

1. The phrase, it became him, speaks of a moral necessity lying upon God, a necessity springing from the requirements of the Divine nature and government. Of course the word is one of much broader application. We can speak of a comely face and of a becoming dress, as well as of that which becometh saints. There is a physical as well as a moral fitness. We may also say of anything that it becomes a man of wisdom, righteousness, truthmeaning by this only that it is not opposed to, though not absolutely required by, such a character. But, manifestly, that which in any circumstances is perfectly suited to the requirements of perfect wisdom and spotless rectitude is absolutely obligatory. To do anything else than this, while circumstances remain unchanged, would be folly and sin. Moral fitness runs speedily into moral obligation. Christian propriety is strictest law. How much more, then, Divine proprietythat which becometh God!

2. The statement here is not it became God, or it became the Father, but, with impressive emphasis, It became him, for whom are all things, and through whom are all things. The sufferings of mans Saviour fit into the whole character of Jehovah and all His infinite perfections: they form an essential element of the Divine counsels and operations. Either the whole scheme of the Divine creation and government is loose and contingent, or the perfecting of the Captain of salvation is based on a Divine necessity of wisdom, righteousness, and love. The question has sometimes been put, whether or not sinners might have been saved in some other way than through the incarnation of the Eternal Word, and the atonement of the cross. Here we have an answer to the question, as direct as the occasion calls for: It became the All-Perfect, that the work should be accomplished even so.

3. The revelation of His Fatherhood required it. Humanity was His own child. Humanity was a child of many sorrows, familiar with tears, and the tears were, in part at least, of His own ordaining. Sin had enormously increased the sorrows; but apart from sin there were the pangs and travail of creation, there was everywhere the pain and struggle and bereavement, and the bleeding and breaking heart. How could He join Himself to humanity without sharing human tears? If He really loved and pitied His sad and guilty world, how could He send His saving message to us otherwise than through the life of a suffering one? How could He prove to men His Fatherhood except by bearing their infirmities? How could He become incarnate save as a Man of Sorrows?

4. The rle of Captain which Jesus assumed necessitated suffering. The word translated captain in the Authorized Version, which occurs only four times in Scripture, means literally one who leads or begins any course or thing; hence it comes to mean a commander (or a prince, as it is twice translated); and then again, with a very easy transition from the notion of leading to that of origination, it comes to mean cause (or author, as it is once translated). The conception of author is the dominant one here, but the word is probably chosen as prolonging the metaphor in the previous clause. This great procession of sons up into glory, which is the object and aim of Gods work, is under the leadership of Him who is the Captain, the foremost, the Originator, and, in a profound sense, the Cause, of their salvation. So, then, we have before us the thought that God brings, and yet Christ leads, and that Gods bringing is effected through Christs leadership.

This Captain needs to be made perfect through sufferings. We are not to suppose that the perfecting through sufferings which is here declared to take effect upon our Lord means the addition of anything to, or the purging away of anything from, His moral nature. We are refined by suffering, which purges out the dross if we take it rightly. We are ennobled by suffering, which adds to us, if we submissively accept it, that which without it we could never possess. But Christs perfecting is not the perfecting of His moral character, but the completion of His equipment for His work as the Captain of our salvation. That is to say, He Himself, though He learned obedience by the things that He suffered, was morally perfect, ere yet one shadow of pain or conflict had passed across the calm depths of His pure spirit; but He was not ready for His function of Leader and Originator of our salvation until He had passed through the sufferings of life and the agonies of death. Thus the whole sweep of Christs sufferingsboth those which preceded the cross, and especially the cross itselfis included in the general expression of the text; and these equipped Him for His work.

It may be that under other conditions the discipline of suffering would have been unnecessary. To be a perfect king of angels, for instance, there would have been no need for Christ to suffer. To be the joy and bliss of unfallen spirits there would have been no need for Christ to suffer. To be the light and life of a sinless heaven there would have been no need for Christ to suffer. But to be a perfect leader for broken, stricken, sinful men, Christ had to suffer. To be able to emancipate them from their bondage and to lead them out of the prison-house, Christ had to suffer. To be an adequate Saviour and Redeemer, Christ had to suffer. The suffering was meant to fit Him for leadership. It was as the Leader of mens salvation that Christ was made perfect through sufferings.1 [Note: J. D. Jones, The Unfettered Word, 209.]

It is recorded of Captain Hedley Vicars that he singularly won the hearts of the soldiers under his command. Whilst keeping his own position he put himself into theirs. An incident in connexion with his life in the Crimea will illustrate the verse before us. In those bitter winter nights, which even now we can hardly bear to think of, when our brave soldiers slept out in an almost Arctic cold, they naturally gave way to some murmurs; but when the men under Captain Vicars learned that he absolutely refused to avail himself of special protection and comfort so long as his men suffered, and that he preferred to share their trials, all murmurings ceased. How could they complain when their captain for their sakes volunteered to share their hardships! As regards his sympathy with and his relationship towards the men, their captain was made perfect through sufferings.2 [Note: J. W. Bardsley.]

(1) The Deliverer of man must be a Man.The leader must have no exemption from the hardships of the company. If He is to be a leader, He and those whom He leads must go by the same road. He must tramp along all the weary paths that they have to tread. He must experience all the conflicts and difficulties that they have to experience. He cannot lift us up into a share of His glory unless He stoops to the companionship of our grief. A man upon a higher level cannot raise one on a lower, except on condition of himself going down, with his hand at any rate, to the level from which he would lift. And no Christ will be able to accomplish the Fathers design, except a Christ who knows the fellowship of our sufferings, and is made conformable unto our death. Therefore, because He took not hold to help angels, but the seed of Abraham, it behoved him to be made in all things like unto his brethren. And when the soldiers are weary on the march, footsore and tired, they may bethink themselves, Headquarters were here yesterday.

We can go through no darker rooms

Than He went through before;

and where He has stretched Himself on the cold ground and bivouacked, we need not be ashamed or afraid to lie down. The Captain of our salvation has shared all our hardships, and plodded with bleeding feet over every inch of the ground over which He would lead us.

(2) He must learn compassion in the midst of suffering.Before He suffers, He has the pity of a God; after He suffers, He has learnt the compassion of a man. And though in the fight the general seems to have gone up the hill, and left the army to struggle in the plain, He has gone, like Moses to the mount, to lift all-powerful hands of intercession, and bearing in His heart tender compassion, a fellow-feeling of our pains. No Christ is worth anything to us, suffering and bleeding and agonizing here, unless it be a Christ of whom we know that His heart is full of sympathy because He Himself has felt the same, and that He has learnt to haste to the help of the miserable, because He himself is not ignorant of misfortune.

A German theologian finds the unparalleled power of Jesus in the unlimited range of His sympathies. He stands apart from and above all men in greatness. He is absolutely unique. He is, as Bushnell said, unclassifiable. But is not His uniqueness this, that He is not provincial, local, and narrow, but universal; that He knew what is in man as no other has known, and that He had power and sympathetic union with men and women of any nation and any religion? He whose uniqueness made Him the Son of God was He whose universality made Him the Son of Man 1:1 [Note: George Harris, Inequality and Progress, 147.]

Every believer realizes by experience that Christ is the only perfect sympathizer. Im not perfectly understood, says everybody in fact. But if you are a believer you are perfectly understood. Christ is the only one who never expects you to be other than yourself, and He puts in abeyance towards you all but what is like you. He takes your view of things, and mentions no other. He takes the old womans view of things by the wash-tub, and has a great interest in wash powder; Sir Isaac Newtons view of things, and wings among the stars with him; the artists view, and feeds among the lilies; the lawyers, and shares the justice of things. But He never plays the lawyer or the philosopher or the artist to the old woman. He is above that littleness.1 [Note: Letters of James Smetham, 297.]

It was the need of a Divine assurance that there is a heart of sympathy at the root of things which Christ came to satisfy. He not only declared the Divine sympathy, He entered the human struggle. It was not enough that God should declare the Divine sympathy in a word: He chose also to declare it in a Life. There can be no doubt of a sympathy which issues in self-sacrifice; and we see the Heart of God in the Cross of Jesus Christ. He who ordained the hard law of the Cross, Himself submitted to it, to prove by His self-sacrifice that it came from a will of love: and He transformed it by bidding us not only to take it, but to take it after Him. It is through the fellowship of the Cross that He comes most closely to us. When we see and greet Him there, supreme and calm, He gives us His own supremacy and calmness. We conquer our crosses by bearing them with Him.2 [Note: Cosmo Gordon Lang, The Miracles of Jesus.]

In Christ I feel the heart of God

Throbbing from heaven through earth;

Life stirs again within the clod,

Renewed in beauteous birth;

The soul springs up, a flower of prayer,

Breathing His breath out on the air.

In Christ I touch the hand of God,

From His pure height reached down,

By blessed ways before untrod,

To lift us to our crown;

Victory that only perfect is

Through loving sacrifice, like His.

Holding His hand, my steadied feet

May walk the air, the seas;

On life and death His smile falls sweet,

Lights up all mysteries:

Stranger nor exile can I be

In new worlds where He leadeth me.

Not my Christ only; He is ours;

Humanitys close bond;

Key to its vast, unopened powers,

Dream of our dreams beyond.

What yet we shall be none can tell:

Now are we His, and all is well.1 [Note: Lucy Larcom.]

Perfect through Sufferings

Literature

Aitken (W. H. M. H.), The Revealer Revealed, 177.

Albertson (C. C.), The Gospel According to Christ, 77.

Bushnell (H.), Christ and His Salvation, 219.

Eames (J.), The Shattered Temple, 162.

Egan (R. B.), The Unknown God, 149.

Figgis (J. N.), Antichrist, 73.

Greenhough (J. G.), Christian Festivals and Anniversaries, 38.

Hamilton (J.), Faith in God, 195.

Henson (H. H.), The Creed in the Pulpit, 139.

Horne (W.), Religions Life and Thought, 49.

Jones (J. D.), The Unfettered Word, 204.

Kingsley (C.), National Sermons, 254.

Little (W. J. K.), Characteristics of the Christian Life, 98.

Maclaren (A.), A Rosary of Christian Graces, 231.

Momerie (A. W.), The Origin of Evil, 12.

Reichel (C. P.), Cathedral and University Sermons, 121.

Rendall (G. H.), Charterhouse Sermons, 70.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, viii. (1862), No. 478.

Temple (W.), Repton School Sermons, 292.

Westcott (B. F.), Christus Consummator, 19.

Christian World Pulpit, liii. 22 (J. G. Binney); lv. 235 (C. G. Lang); lxxxiii. 49 (R. J. Campbell).

Expositor, 4th Ser., iv. 34 (C. F. DArcy).

Homiletic Review, lx. 404 (N. D. Hillis).

Fuente: The Great Texts of the Bible

it: Heb 7:26, Gen 18:25, Luk 2:14, Luk 24:26, Luk 24:46, Rom 3:25, Rom 3:26, Eph 1:6-8, Eph 2:7, Eph 3:10, 1Pe 1:12

for: Pro 16:4, Isa 43:21, Rom 11:36, 1Co 8:6, 2Co 5:18, Col 1:16, Col 1:17, Rev 4:11

many: Hos 8:10, Joh 11:52, Rom 8:14-18, Rom 8:29, Rom 8:30, Rom 9:25, Rom 9:26, 2Co 6:18, Gal 3:26, Eph 1:5, 1Jo 3:1, 1Jo 3:2, Rev 7:9

glory: Rom 9:23, 1Co 2:7, 2Co 3:18, 2Co 4:17, Col 3:4, 2Ti 2:10, 1Pe 5:1, 1Pe 5:10

the captain: Heb 6:20, Heb 12:2, Jos 5:14, Jos 5:15, Isa 55:4, Mic 2:13, Act 3:15, Act 5:31

perfect: Heb 5:8, Heb 5:9, Luk 13:32, Luk 24:26, Luk 24:46, Joh 19:30

Reciprocal: Lev 4:25 – put Lev 4:30 – upon the horns Lev 4:34 – the horns of the altar Lev 5:9 – sprinkle Lev 8:23 – Moses took Lev 9:9 – General Num 7:15 – General Deu 14:1 – the children 1Sa 10:1 – captain 1Sa 13:14 – captain over 1Sa 22:2 – a captain 2Sa 5:2 – a captain 2Ki 20:5 – the captain 2Ch 13:12 – for our captain Psa 110:7 – therefore Son 5:10 – the chiefest Eze 34:24 – a prince Dan 8:11 – the prince Joh 12:24 – if Heb 2:14 – the children Heb 7:28 – consecrated 1Pe 2:21 – because Rev 12:7 – Michael

Fuente: The Treasury of Scripture Knowledge

Heb 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.

Fuente: Combined Bible Commentary

Heb 2:10, etc. It became him. This arrangement (whereby one made lower than the angels was to be supreme) was not only in harmony with Gods intention, as foreshadowed in nature and revealed in Scripture; it was in itself befitting. It was worthy of God, and it completed the Saviours qualifications for His office. In this way He, as sin-bearer, cleanses us from sin, and stands in the same relation to God as those who are to be cleansed. He becomes their brother, pays to the same Father the same tribute of grateful praise, exercises the same trust as they, and presents them with Himself completely redeemed (Heb 2:11-13). Meanwhile His mercy, His faithfulness, His help are all perfected through the experience and the sufferings He has undergone (16-18).It became him, i.e God, who is Himself deeply concerned in His great work, for whom are all things, and this among them.

For whom are all things, etc. The same language (which is found elsewhere in N. T. only in Pauls writings) is applied with characteristic differences to God (Rom 11:36) and to Christ (Col 1:6; 1Co 8:6).

In bringing is the right rendering, though having brought is a possible meaning of the tense form. The words refer not to the saints of the old economy chiefly, but to all who are being saved. The saints of oldDavid, Israel, etc.typified Christ in their sufferings: to Him, therefore, they were conformed. But we as well as they. And as it is to the coming glory the writer refers, the words are eminently true of us.

Captain, translated elsewhere author (Heb 12:2), and prince (Act 5:31), means properly originator or author, and so sometimes leader.

Perfect: that is, in His office as Saviour. The personal perfection in obedience which He learned through suffering is touched later (chap. Heb 5:2). . . . Sanctification includes all that is needed to make men fit for the service of Godfreedom from guilt, and personal holiness.Of one, i.e not of the same race, but of one Father; not in the sense in which the race are said to be Gods offspring, but in the deeper sense of the Divine sonship which begins in our case with spiritual renewal, the sonship which begins with the second birth, not the first, when men are begotten again by the Father, by the Spirit, through the truth.

Fuente: A Popular Commentary on the New Testament

Section 2. (Heb 2:10-18.)

His humiliation and suffering as Kinsman Redeemer.

In the next section we find the Lord’s work as Saviour dwelt upon. A Saviour from sin must be a Sufferer. Power simply cannot suffice. There are necessities of the divine nature which condition the forth-putting of divine power. Divine holiness must be vindicated at personal cost, but divine love is bent upon bringing sons to glory. There can be no perfecting of the blessed Person, but there must be the perfecting of a Saviour. “It became Him,” therefore, “for whom are all things and by whom are all things, . . . to make the Captain of their salvation perfect through sufferings.”

This word “Captain” may be better translated “Leader,” or, better still, “Originator”: One who establishes the way by which He will bring others through to salvation. Nor is it indeed only salvation for which He destines them, but He brings them as sons, new-made, to a glory unimagined. How beautiful is the reminder that if there are conditions of all this, they are conditions which spring from the very majesty of Him who is bringing these sons to glory. For Him are all things, by Him are all things. This does not make Him work independently of that which must display and vindicate His holy nature. The power of God is indeed limited, but only by His own perfections. Truly omnipotent, that does not mean, of course, that He can do that which is in any way unworthy of Him; and how gloriously does He display Himself in One who comes down Himself to suffer according to the requirements of divine holiness, -Himself to take the penalty which in righteousness He has imposed! How thoroughly the rightness of the penalty is seen as taken by the Son of God Himself, God glorified in it!

The voice of the twenty-second psalm is that of One who bears witness thus in the sufferings, the unequalled sufferings, in which He is found. “But,” says He, “Thou art holy, O Thou that inhabitest the praises of Israel.” He shall inhabit, He shall dwell amongst the praises of a people such as these have, alas, proved themselves to be. He shall dwell amid these praises for eternity, but in holiness, as alone He can. He shall satisfy Himself in that in which His people too are not only satisfied, but overflow with the joy which they trace to Him, and which, therefore, is the joy of worship. Here, then, are sons related as such to the glorious Son, who has come down to be the Son of Man also. “Both He who sanctifieth and they who are sanctified are all of One, for which cause He is not ashamed to call them brethren.”

Here, surely, is the First-born among many brethren, and all the connection assures us that “of One,” or “out of One,” means really “of one Father.” Yet there is an infinite difference, so that indeed it is divine love in Him which makes Him recognize and welcome brethren such as these. He is the divine Son. They are only human. Moreover, He is the Sanctifier they have need of sanctification yet he is not ashamed of them. By and by, He will conform them to His own likeness, so that they may indeed be the companions of His heart for evermore.

But this is, again, so new and strange, apparently, that the apostle must produce the Old Testament scriptures for it. He produces three: the first from the twenty-second psalm, where, immediately after the sin-offering is accomplished, and the Sufferer is heard from the horns of the aurochs (the buffalo), He is heard saying: “I will declare Thy Name unto My brethren; in the midst of the assembly will I praise Thee.” It is the gospel of John that gives us the primary fulfilment of this: “Go and tell my brethren,” says the risen Lord to Mary, “I ascend unto My Father and your Father, and unto My God and your God.” Here is the distinction indeed preserved which must always remain between the Sanctifier and the sanctified, between the Former of the relationship and those who are brought, through grace, into the relationship. But this difference is only one main element of the blessing itself, and it is in the full enjoyment of what His grace has wrought that He gathers around Him the assembly of the redeemed to sing praise to God in their midst. It is not here that they sing, but He sings. Their song will come in due time, but His must have the priority, and must have the pre-eminence. Who is the one who can sing praises to God like Him? Who can be, in that sense, associated with Him? By His Spirit, no doubt, He can and will bring His people into fellowship with Himself. Their joy is His joy, and His joy their joy, but far more blessed than any song in common is the song of this single Voice in the midst of those He gathers.

The two other quotations are side by side in Isaiah (Isa 8:17-18), in which the prophet personates, after the manner of the Psalms, the One to come. “I will put my trust in Him” is from the Septuagint, where, in our common version it is: “I will wait upon Him;” but in either way it is the expression of that trust in God which in Christ was absolute, and which made Him “the leader and finisher of faith,” the One who in His own Person was the perfect example of it. This makes in a practical way the family of faith His brethren.

The third quotation is different, again, in its expression of the same truth. Indeed, it looks as if it were not the same. “Behold, I and the children that God has given Me” seems to refer to the natural relation of father and children, as in the prophet’s case it certainly did; but here again we are to remember the typical significance, and find therefore, in this, Christ as the last Adam; which supplies thus a most important link in the chain of evidence, for it is as this that He is the Representative-Head of those for whom He laid down His life. The first Adam was, by the human life which he communicated to his descendants, a real first-born among brethren; and Christ is the same among those to whom, as life-giving Spirit, far beyond the power of the first Adam, He communicates divine life.

We are here again very near to the gospel of John, and are listening to the Voice which said: “As Thou hast given Him power over all flesh that He should give eternal life to as many as Thou hast given Him;” but, for this, the corn of wheat must fall into the ground and die, that it may bring forth fruit. The passage here goes back even of this, to His taking flesh to die; and since, then, “the children are sharers of flesh and blood, He Himself, in like manner, took part in the same, that through death He might bring to naught him who had the power of death, that is the devil, and set free those who through fear of death were all their lifetime subject to bondage.” This is not putting away of sins exactly, but it supposes it. The shadow of death is dispelled by the Light of Life descending into it; and, as again the Lord says in John, of the effect of His coming as the Resurrection and the Life: “He that believeth in Me, though he were dead, yet shall he live,” -(that refers to the past, but again) -“He that liveth and believeth in Me shall never die.” Death was, in the past. He has now abolished it for faith, and brought life and incorruption to light by the gospel.

It must be noted here, as it often has been, that while the children are said to be partakers of flesh and blood, -this “partaking” being a real having in common, a participation of the most thorough kind, -in His own “taking part,” another word is used which implies limitation. It does not indeed show the character of the limitation but the difference between the words makes us necessarily ask what, in fact, that was; and the answer comes to us immediately, that while His was true humanity in every particular necessary to constitute it that, yet humanity as men have it, the humanity of fallen men, was not His. Here there must be strict limitation. We must add, as the apostle does afterwards with regard to His temptation, “sin apart.” Sin, with the consequences of sin, He could not take. Death could have no power over Him, except as He might submit Himself voluntarily to it, and this He did; but it was obedience to His Father’s will, and no necessity of His condition, as it is of ours.

“For He taketh not hold of angels, but of the seed of Abraham He taketh hold; wherefore it behooved Him in all things to be made like unto His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people.” All this is in language which an Israelite would well understand; but the seed of Abraham, the people, are to be seen in the light of Christianity as the company of faith. If Israel nationally answered to this description, then, of course, they could claim as such the old promises; but even here not exclusively, for the apostle’s words, that “they which are of faith, the same are the children of Abraham,” must necessarily apply at all times and under all circumstances. The apostle has, in fact, however, before the end of the epistle, a word of exhortation as to leaving the camp because of Christ’s rejection; and those to whom it is written, though Hebrews, are immediately here addressed as “holy brethren, partakers of the heavenly calling,” -which Israel’s was not. “The people” and “the seed of Abraham,” must be understood here, therefore, in the light of this.

The Day of Atonement is, of course, contemplated in the making of “propitiation for the sins of the people.” Upon that day the sins of Israel were put upon the head of the scapegoat and taken away. It belonged to the series of feasts of the seventh month, which, in contrast with those in the early part of the year, the Passover and Unleavened Bread, the Sheaf of First-fruits, and Pentecost, are all national, and speak of the fulfilment of the promises to the nation in God’s “due time.” Thus, in the Feast of Trumpets, at the beginning of it, the new moon, (when the light of divine favor is beginning to shine again on Israel,) we have the feast of recall to the people. On the tenth day, the Day of Atonement, they come under the value of the work of Christ; while, beginning with the fifteenth, the Feast of Tabernacles exhibits them in the joy of their re-establishment in the land. The first series of feasts they lost through their refusal of Christ when He came, and in the prescient wisdom of God we find the Passover to have been a family rather than a national feast, that “thou shalt be saved and thy house,” which Christianity proclaims. The feast of Unleavened Bread took form from the Passover, which it accompanied; and the Sheaf of First-fruits, that is, Christ risen, and Pentecost, the coming of the Spirit, are characteristically Christian. Israel’s unbelief has delayed blessing for them; and as a consequence there is the gap which follows in the services of the year. This explains in the simplest way the mystery of the two goats of the Day of Atonement, of which much else is sometimes made.

For Israel, in consequence of their rejection of the blessing when it was offered, the putting away of sins, as in the scapegoat, is separated by a gap of time from the work which actually puts them away. This is exactly what is pictured in the two goats. When their sins are put upon the scapegoat, there is no actual sacrifice, no real atonement made at all. The goat is a scapegoat, that is, a goat that gets away, not that is offered. There is positively no offering of this goat, a thing from which, through not understanding it, much confusion has arisen. Atonement is not made “with it,” as in our common version, but “for it” (Lev 16:10), as the words (kapper al) elsewhere and constantly are rightly taken to mean (Exo 29:36; Exo 30:12; Exo 30:15-16; Lev 1:4; Lev 4:20; Lev 4:26; Lev 4:31; Lev 4:35, etc.).

The difficulty, of course, is obvious. How can propitiation be made, or why does it need to be made, for the goat? But the answer is not far to seek. It is indeed because the two goats are for one sin-offering, while in fact only one is offered (Lev 16:5). The Lord’s lot falls on the one to be offered, the other escapes. The atonement which ideally he was to make, is, in fact, made for him by the former one.

The application is simple in view of Israel’s history. The first goat is offered and its blood carried into the holiest of all when the high priest enters it. Not till he comes out again are Israel’s sins put upon the scapegoat and carried away. The Day of Atonement is thus made to extend back through the whole Christian period. We have the link of the future with the past. The atonement, all of it, was made once for all, before Christ as High Priest entered the heavens. When Israel’s sins are put away He will have come out again; but then, of course, no fresh sacrifice can be offered. The scapegoat is, therefore, not a fresh sacrifice. It points simply to a former time in which the actual one took place, and the two goats are necessary to preserve the connection, and point out the delay of blessing which the national unbelief occasions.

Another thing, also, must not be overlooked. When the high priest goes in, he takes into the sanctuary not merely the blood of the goat which is for Israel, but that of the bullock, which is for his own priestly house. Here, assuredly, it is that Christians have their typical representatives. They are, as Peter says, “a spiritual house, a holy priesthood” (1Pe 2:5), and here we find the “sanctified ones,” the “companions” of Christ, “partakers” (metochoi, Heb 2:14), for whom the great High Priest appears before God. Notice, too, that on the Day of Atonement, the high priest does the whole work. None of the priestly family appear at all, except as they have part in the offering made for them. This has been noticed as exceptional, and to throw doubt on the offering of sacrifice as distinctly priestly work. Being so exceptional, we must not argue for its necessity; and even the fact that the high priest entered the holiest, not in his garments of glory and beauty, but in the plain white linen garments, is urged on the same side. We shall have to inquire as to this elsewhere, rather than here; but it is enough here to say that the words will not admit of such a thought as this. Christ must be “a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people.” How could one insist more upon the distinct priestly character of making propitiation than by saying He was the High Priest to do it?

Once more we have to distinguish between the offering of sacrifice, which was always priestly and nothing else, and the killing of the victim, which was commonly the act of the one who brought the victim. The offering was upon the altar, (except in the sin-offerings for the high priest and for the congregation), and that was the complete manifestation of the character of the Lord’s death upon His own side, not His life taken from Him, but given up, and with this all that was implied in and associated with His death, -the deeper reality of His bearing sin in His own body upon the tree. The offering of sacrifice was thus absolutely priestly and nothing else.

It is quite true that at exceptional times, when things were out of joint in Israel, God might sanction the work of a prophet in this way; but as a regular thing, the offering of sacrifice was that into which no other but a priest could dare intrude. The Day of Atonement was exceptional in this, that it was by eminence the Day of Atonement; and therefore all that belongs to it is emphasized in a special way. Thus it is that now even the ordinary priests disappear, and on this special Day of Atonement one figure alone is kept before our eyes. However, all this will be plainer as we proceed.

The people for whom our High Priest atones are, of course, wider than Christians or the priestly house. They are all the true seed of Abraham, the family of faith through all time; and this definition is precise enough to escape all ambiguity, and wide enough to bid all men welcome to participate in the value of the atonement. The propitiation for the whole world, of which John speaks (1Jn 2:2), is thus quite easily reconciled with “a propitiation through faith by His blood” (Rom 3:25), because faith is that to which all men are invited. Let a man believe, then he finds an absolutely efficacious atonement according to divine knowledge of his need and grace to meet it. “The worshiper once purged has no more conscience of sins.”*

{*See Lev 16:1-34, notes.}

In the last verse of this section we have the sympathy of the great High Priest with us guaranteed by His human experience: In that He hath suffered, being tempted, He is able to succor those that are tempted.” Temptation to Him was suffering, and only that. The man who is drawn away by the temptation does not suffer, so far. He enjoys. With the Lord, temptation was the cause of suffering simply; nor do we desire or need sympathy with us in being led away; but, on the other hand, in the suffering simply which sin occasions to every soul that is right with God. Thus, here is the true sympathy of the Priest that we need, One able to realize our weakness, and One who has Himself stood for our sins, under the whole burden of these before God; One who is able, therefore, to show us the most perfect grace in ministering to the need we have under the temptation.

Fuente: Grant’s Numerical Bible Notes and Commentary

Observe here, 1. The gracious title given to Christ, the captain of our salvation; because the whole work of salvation, from first to last, our guidance and conduct through sin and suffering, unto glory and happiness, is committed to him. As a captain he conducts with care, he leads on with power, he discharges his trust with tenderness and love; he goes before us in obedience; in suffering through death, and into glory.

Observe, 2. That God made Jesus Christ the captain of our salvation perfect through suffering; that is, he was consecrated and set apart for the office of a complete priest by his own blood, when he offered himself without spot to God. Every Levitical priest was consecrated by the blood of a beast, sacrificed; Christ was consecrated by his own blood, for no other blood would be accepted. It is called the Father’s act to consecrate and make him perfect; but indeed it was the Son’s own immediate act; the Father’s by designation and appointment, but his own by actual performance, offering himself through the eternal Spirit without spot.

Observe, 3. That Christ being consecrated and perfected through sufferings, hath consecrated the way of suffering for all that follow him to pass through it into glory.

Upon this consecration of the way of suffering by Christ Jesus, a believer’s suffering becomes

1. Necessary and unavoidable; the head and the members must be made conformable to each other, Rom 8:29.

They are thereby made, 2. Useful and profitable: Christ has taken the curse out of the cross, and sanctified the cross to a special end and purpose; hereby likewise all sufferings for the gospel are,

3. Made honourable; no greater honour than to suffer for Christ, The apostles rejoiced that they had the honour to suffer shame for his name. Act 5:41

And lastly, sufferings hereby are made safe to the sons of God, yea, more safe than prosperity by far. Gold is not consumed, but improved and preserved in the furnace.

Observe, 4. That such is the merit and desert of sin, and such the immutability and severity of the justice of God, that there was no way possible to bring sinners unto glory, but by the death and sufferings of the Son of God; or if possible, yet no other way so becoming God, it became him for whom are all things; and so expressive of his love and goodness to a lost world, it would have been unbecoming God, the supreme Governor of the world, to have passed by the desert of sin, without a satisfaction; therefore his wisdom contrived that grace should he exercised, and justice satisfied; that sin should be punished, and mercy magnified; that sinners should be saved, and the glory of God’s attributes secured.

Fuente: Expository Notes with Practical Observations on the New Testament

Sonship Attained Through the Perfected Leader

God was the basic reason for, and power behind, creation ( Rom 11:33-36 ; 1Co 8:6 ). It was both His and Jesus’ purpose to cause many to attain heaven. Notice that Christians are called sons in this context ( Heb 2:10 ). This Sonship is by adoption ( Rom 8:15 ; Gal 4:5 ). For this to be done, our leader, or pioneer who went ahead to open the path for us, had to be made perfect. He was completely prepared through suffering, which was the only thing He lacked.

Lightfoot says the word here translated “perfect” was regularly used in the Septuagint translation of the “Pentateuch to refer to the consecration of priests ( Exo 29:9 ; Exo 29:29 ; Exo 29:33 ; Exo 29:35 , etc.).” As an example, he tells of the priests under Moses’ law who “were perfected or consecrated by various rites, so Christ in the New was perfected or consecrated or qualified. The thought is that, apart from suffering, Christ could not have been made a thoroughly effective, perfect Leader of His people.”

Set Apart To Be God’s Sons

The sanctified are those set apart for God’s service. Jesus is the one who sanctifies, while those who do His will are the sanctified. Since we are both of the same Father, Jesus is not ashamed to call us brethren (2:11). In Psa 22:22 , David pled for help because of the danger he faced. His plea was also based upon his close relationship to God. Of course, Christ fulfilled the message to a greater degree ( Heb 2:12 ). His suffering and the glory which followed it are both seen in its prophetic prediction. Both Lightfoot and Thompson remark that the opening verse of this Psalm is used by Jesus on the cross ( Mar 15:34 ). Thompson shows that “the language of Psa 22:1-31 is woven into the language of the passion narratives ( Mat 27:35 ; Psa 22:18 ; Mat 27:39 ; Psa 22:7 ; Mat 27:43 ; Psa 22:8 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 2:10. In this verse the apostle expresses, in his own words, what he before expressed in those of the psalmist. For it became him It was suitable to all his attributes, especially to his justice and mercy, his holiness and goodness, his wisdom and truth; for whom As their ultimate end; and by whom As their first cause; are all things; in bringing many sons unto glory Namely, believers, called Gods sons, Joh 1:12; Rom 8:14; and frequently elsewhere. The clause seems to be an allusion to the introduction of Israel (whom God dignified with the title of his son) into Canaan, which was a type of heaven; called glory, both because God there manifests his presence in a most glorious manner, and because there all his saints are rendered unspeakably glorious; to make the Captain , the prince, leader, and author; of their salvation perfect That is, a complete Saviour; through sufferings Endured for them. By which sufferings he was consecrated to his office, and qualified to discharge it; expiated mens sins, obtained for them the Holy Spirit, Joh 16:7; Act 2:33; showed them by his example that their way lay through sufferings to glory, and in what spirit they must suffer; learned, as man, to sympathize with, and to succour and support them in their sufferings, Heb 2:17-18; Heb 4:15-16.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

10. We see from this verse that the Lord Jesus Christ actually created this world for His own eternal sovereignty. Hence His deadly conflict with the devil, who had the audacious impudence to attempt to wrest it out of His hands. Jesus is the great and infallible Archetype of universal saintship. Therefore it was pertinent that He should travel this road before them and point out the way. He never claimed perfection in His Messianic office and character till after He suffered crucifixion. Just as He was imperfect in His mediatorship till after He suffered death on the cross, so are His followers imperfect in their Christian character till Adam the first is crucified. Perfect is from the Latin facio, to make, and per, complete. Hence it simply means to make complete. Sanctification is from sanctus, holy, and facio, to make, and just means to make holy. Therefore perfection and sanctification are derivatives from the same Latin facio, and have the same meaning. In the Greek, hagiasmos means holiness and also means sanctification. It is indiscriminately translated holiness or sanctification. Hence you see Wesley was correct when he pronounced perfection, holiness and sanctification all synonymous. Just as it was necessary for the physical nature of Jesus to die in order to the perfection of His Messiahship, so the crucifixion of our Adamic nature is essential to the completion of our Christian character. As the Man Jesus was the only Son of unfallen Adam, his humanity was pure, whereas that of the whole human race is contaminated by the fall. A disciple is a follower of Jesus. None but disciples go to heaven. Hence, if you aspire to a place in heaven, you must follow Christ to the cross and be crucified. He is our infallible Leader. We must walk in His footprints. We must follow Him to the manger, and be born in utter obscurity. This is regeneration. Then we must follow Him to Calvary and be nailed to the cross. Our fallen Adamic nature must die. This is sanctification.

Fuente: William Godbey’s Commentary on the New Testament

Verse 10

The Captain of their salvation; their Head and Leader, and the Author of their salvation. To make him perfect through sufferings, is to conduct him through sufferings to his final and perfect state of glory. A similar expression is used in Hebrews 5:8,9.

Fuente: Abbott’s Illustrated New Testament

2:10 {9} For it became {p} him, for whom [are] all things, and by whom [are] all things, {10} in bringing many sons unto glory, {11} to make the {q} captain of their salvation perfect through sufferings.

(9) He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin.

(p) God.

(10) First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men?

(11) Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of others.

(q) The Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.

Fuente: Geneva Bible Notes

E. The Son’s Solidarity with Humanity 2:10-18

The writer next emphasized the future glory that the Son will experience to heighten his readers’ appreciation for Him and for their own future with Him. He did this by reflecting on Psalms 8. He wanted his readers to appreciate these things so they would continue to live by faith rather than departing from God’s will (cf. James 1; 1 Peter 1). This section concludes the first major part of the writer’s address and prepares his audience for the next one (Heb 3:1 to Heb 5:10).

"The three thoughts quickly made in Heb 2:9 are . . . filled in by further theological reflection in Heb 2:10-18. They are not taken up in distinct sections but are interwoven in the argument of the paragraph. . . .

"The first theme . . . is that Jesus as God’s Son came to earth to share fully in our humanity and thus to establish His solidarity [unity, identity] with all people. . . .

"The second theme . . . is that in God’s plan Jesus had to undergo suffering and death in order to provide salvation for humankind. . . .

"The third theme . . . is that because of His obedience in carrying out God’s redemptive plan despite severe temptation, Jesus has been exalted to the honored position in God’s very presence as the believers’ perfected High Priest." [Note: Fanning, pp. 379, 381, 382.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The writer proceeded to give a commentary on the last clause of Heb 2:9, particularly on the phrase "by the grace of God."

The Son of Man is not the only One God intends to glorify (Heb 2:6). All of His sons, believers, will experience glorification. "Him" is God the Father. "Author" is Jesus Christ, the Son of Man. The unusual title "author" (Gr. archegos) describes Jesus as a file leader, pioneer, pathfinder, and captain of a company of followers (cf. Heb 12:2; Act 3:15; Act 5:31). [Note: See J. Julius Scott Jr., "Archegos in the Salvation History of the Epistle to the Hebrews," Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.] However, it also views Him as originator or personal source. [Note: Moffatt, p. 31.] God perfected Jesus by charting His path to glory through suffering, and He does the same for Jesus’ followers. We must go through suffering before we get to glory. By having experienced suffering, Jesus can more perfectly help us as we suffer (Heb 2:18). He was "perfected" in this sense. "To perfect" (Gr. teleioo) is another favorite word of this writer, who used it nine times, more frequently than it occurs in any other New Testament book.

"Since His sinlessness is an accepted fact, it is clear that the perfection is viewed as a fitness for the fulfilling of the office assigned to Him." [Note: Everett F. Harrison, "The Theology of the Epistle to the Hebrews," Bibliotheca Sacra 121:484 (October-December 1964):338.]

"This representation of the achievement of Jesus was calculated to recall one of the more famous labors of Hercules, his wrestling with Death, ’the dark-robed lord of the dead’ (Euripides, Alcestis, II. 843, 844 . . .). The designation of Jesus as archegos in a context depicting him as protagonist suggests that the writer intended to present Jesus to his hearers in language that drew freely upon the Hercules tradition in popular Hellenism . . ." [Note: Lane, p. 57. Cf. W. Manson, The Epistle to the Hebrews: An Historical and Theological Reconsideration, pp. 103-4.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)