Exegetical and Hermeneutical Commentary of Hebrews 5:9

And being made perfect, he became the author of eternal salvation unto all them that obey him;

9. and being made perfect ] Having been brought to the goal and consummation in the glory which followed this mediatorial work. See Heb 2:10 and comp. Luk 13:32, “the third day I shall be perfected.”

he became the author ] Literally, “the cause.”

of eternal salvation ] It is remarkable that the epithet aionios is here alone applied to the substantive “salvation.”

salvation unto all them that obey him ] In an author so polished and rhetorical there seems to be an intentional force and beauty in the repetition in this verse of the two leading words in the last. Christ prayed to God who was able to “ save ” Him out of death, and He became the cause of “eternal salvation ” from final death; Christ learnt “ obedience ” by His life of self-sacrifice, and He became a Saviour to them that “ obey ” Him.

Fuente: The Cambridge Bible for Schools and Colleges

And being made perfect – That is, being made a complete Saviour – a Saviour suited in all respects to redeem people. Sufferings were necessary to the completeness or the finish of his character as a Saviour, not to his moral perfection, for he was always without sin; see this explained in the notes on Heb 2:10.

He became the author – That is, he was the procuring cause ( aitios) of salvation. It is to be traced wholly to his sufferings and death; see the note, Heb 2:10. Unto all them that obey him. It is not to save those who live in sin. Only those who obey him have any evidence that they will be saved; see the note, Joh 14:15.

Fuente: Albert Barnes’ Notes on the Bible

Verse 9. And being made perfect] . And having finished all-having died and risen again. signifies to have obtained the goal; to have ended one’s labour, and enjoyed the fruits of it. Heb 12:23: The spirits of just men made perfect, , means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became , the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross.

“In this verse,” says Dr. Macknight, “three things are clearly stated:

1. That obedience to Christ is equally necessary to salvation with believing on him.

2. That he was made perfect as a high priest by offering himself a sacrifice for sin, Heb 8:3.

3. That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him.”

He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fulness he may receive grace upon grace.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And being made perfect: as to the powerful execution of his office, this God-man exceeds his types; for having consummated all the work to which he was designed, by his doing, suffering, dying, rising, and ascending into heaven in the human nature, he perfected the work of redemption, and consecrated himself to his office.

He became the author of eternal salvation unto all them that obey him: by this was he constituted, made, and declared by his Father to be, not an instrument, as all his types were, but the cause efficient, meritorious, and exemplar of salvation; by his sacrifice satisfying Gods justice, meriting and effecting reconciliation and justification for sinners; and on his ascension sends forth the Holy Ghost, to qualify them for the reception of his benefits, by working in them what he requires; and on their application to him, he, as their High Priest, pleads the merit of his blood, and intercedes for their justification and salvation, which is the freeing them from all evil, criminal and penal, sin, and whatever it subjecteth them to in this world, or that which is to come; and insisting them into all the heavenly privileges promised in the covenant of grace, righteousness, holiness, heirship to, and life and glory with, God, and to be safe in the possession of them all, not for time only, but for eternity. This efficient cause produceth this only to the duty qualified subject: mankind is rendered salvable by the obedience and sacrifice of this High Priest; but it is only to penitent believing sinners that he doth communicate this, and for whom he effects it; those who will entirely submit themselves to Christ as a Lord and King, and be loyal to him and obey him, as well as to a Priest or a Saviour, continuing his faithful subjects to the end, Joh 3:16,18,36; compare Mat 10:22.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. made perfectcompleted,brought to His goal of learning and suffering through death (Heb2:10) [ALFORD],namely, at His glorious resurrection and ascension.

authorGreek,“cause.”

eternal salvationobtainedfor us in the short “days of Jesus’ flesh” (Heb5:7; compare Heb 5:6, “forever,” Isa 45:17).

unto all . . . that obeyhimAs Christ obeyed the Father, so must we obeyHim by faith.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And being made perfect,…. In his obedience, through sufferings; having completed his obedience, gone through his sufferings, and finished his sacrifice, and being perfectly glorified in heaven:

he became the author of eternal salvation unto all them that obey him; the salvation Christ is the author of is “eternal”; it was resolved upon from eternity, and contrived in it; it was secured in the everlasting covenant, in which not only a Saviour was provided, but blessings both of grace and glory: and it is to eternity; and stands distinguished from a temporal salvation, and is opposed to eternal damnation; it is the salvation of the soul, which is immortal; and it takes in both grace and glory, which are of a durable nature; and the continuance of it is owing to the abiding and lasting virtue of Christ’s person, blood, and righteousness: and Christ is the cause or author of this salvation, by his obedience and sufferings; by obeying the precept, and bearing the penalty of the law; by the price of his blood, and by the power of his arm; by his death and by his life; by his sacrifice on the cross, and by his intercession in heaven; by bestowing grace here, and glory hereafter: this shows that salvation is done, and that Christ is the sole author of it, and that all the glory of it should be given to him; and those to whom he is the author of salvation, are such as hearken to the voice of his Gospel, and obey hin in his ordinances. Christ is not the author of salvation to all men; all men do not obey him; all those whom Christ saves, he brings them to an obedience to himself; for his obedience for them does not exempt them from obedience to him, though their obedience is no cause of their salvation; Christ himself is the alone author of that.

Fuente: John Gill’s Exposition of the Entire Bible

Having been made perfect (). First aorist passive participle of , the completion of the process of training mentioned by this same verb in 2:10 “by means of sufferings” ( ) as stated again here in verse 8.

The author of eternal salvation ( ). Common adjective from (cause), causing, often in Greek with (Aeschines, Philo), in N.T. only here, Luke 23:4; Luke 23:14; Luke 23:22; Acts 19:40. See same idea in Heb 2:10 (). See Isa 45:17.

Fuente: Robertson’s Word Pictures in the New Testament

And being made perfect [ ] . Comp. ch. Heb 2:10. The fundamental idea in teleioun is the bringing of a person or thing to the goal fixed by God. Comp. ch. Heb 7:11, 19; Heb 9:9; Heb 10:1, 14; Heb 11:40; Heb 12:23. Here of Christ ‘s having reached the end which was contemplated in his divinely – appointed discipline for the priesthood. The consummation was attained in his death, Phi 2:8 : his obedience extended even unto death.

The author of eternal salvation [ ] . jAitiov, N. T. o, an adjective, causing. Comp. captain of salvation, Heb 2:10. The phrase swthria aojwniov eternal salvation N. T. o, but see LXX, Isa 14:17. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards transcend the conditions and limitations of time.

Unto all them that obey him (pasin toiv uJpkouousin aujtw). Obey points to obedience, ver. 8, and salvation to save, ver. 7. If the captain of salvation must learn obedience, so must his followers. Comp. 2Th 1:8.

Fuente: Vincent’s Word Studies in the New Testament

1) “And being made perfect,” (kai teleiotheis) “And being or existing perfected,” perfect in nature and character of his being, thru suffering. It was thru his obedience to the Father’s will in suffering in death that he was made to be our redemptive Sacrifice, made perfect, when he was made sin for us, see? Gal 3:13; 2Co 5:21; 1Jn 3:5.

2) “He became the author of eternal salvation,” (egeneto aitios soterias aroniou) “He became (of his own will or accord) the cause (author) of eternal salvation.” There is a salvation, a deliverance, relating to time and physical experiences only that is not eternal – such as a salvation from drowning, a salvation from starvation, or being saved from a burning building. But the Salvation Jesus brought to, and wrought for, and offered to mankind is eternal salvation of the soul from hell, Isa 55:9; Isa 55:11-12.

3) “Unto all them that obey him,” (posin tois hupakouousin auto) “To or toward (offered to) all those obeying him,” giving heed to him, especially to those who

1) obey by hearing, Luk 14:35; ;

2) who obey by repenting of their sins, Luk 13:5; Act 17:30-31; 2Co 7:10; and

3) Who obey by believing or trusting in Jesus Christ as their personal savior. Thru his word and Holy Spirit every sinner is called to obey in these three matters, at which point of belief or faith one is saved, Eph 2:8-9; becomes a child of God, Gal 3:26; Joh 1:11-12; Is said to have a pure heart, Act 15:9; and receive peace with God, Rom 5:1. Our Lord warned that the one who did not obey to the point of believing could not come to heaven where he was, Joh 8:24. After salvation a child of God should obey God’s call to service daily until death, Luk 9:23; Rev 2:10.

Fuente: Garner-Howes Baptist Commentary

9. And being made perfect, or sanctified, etc. Here is the ultimate or the remoter end, as they call it, why it was necessary for Christ to suffer: it was that he might thus become initiated into his priesthood, as though the Apostle had said that the enduring of the cross and death were to Christ a solemn kind of consecration, by which he intimates that all his sufferings had a regard to our salvation. It hence follows, that they are so far from being prejudicial to his dignity that they are on the contrary his glory; for if salvation be highly esteemed by us, how honorably ought we to think of its cause or author? For he speaks not here of Christ only as an example, but he ascends higher, even that he by his obedience has blotted out our transgressions. He became then the cause of salvation, because he obtained righteousness for us before God, having removed the disobedience of Adam by an act of an opposite kind, even obedience.

Sanctified suits the passage better than “made perfect.” The Greek word τελειωθεὶς means both; but as he speaks here of the priesthood, he fitly and suitably mentions sanctification. And so Christ himself speaks in another place, “For their sakes I sanctify myself.” (Joh 17:19.) It hence appears that this is to be properly applied to his human nature, in which he performed the office of a priest, and in which he also suffered. (90)

To all them that obey him. If then we desire that Christ’s obedience should be profitable to us, we must imitate him; for the Apostle means that its benefit shall come to none but to those who obey. But by saying this he recommends faith to us; for he becomes not ours, nor his blessings, except as far as we receive them and him by faith. He seems at the same time to have adopted a universal term, all, for this end, that he might show that no one is precluded from salvation who is but teachable and becomes obedient to the Gospel of Christ.

(90) The word τελειωθεὶς, means here the same as in Heb 2:10. Stuart gives it the same meaning here as in the former passage, “Then when exalted to glory,” etc.; but this does not comport with what follows, for it was not his exaltation to glory that qualified him to be “the author (or the causer or effecter) of eternal salvation,” but his perfect or complete work in suffering, by his having completely and perfectly performed the work of atonement. And that his suffering in obedience to God’s will, even his vicarious suffering, is meant here, appears also from the following reference to his being a priest after the order of Melchisedec. The meaning then seems to be, that Christ having fully completed his work as a priest, and that by suffering, became thereby the author of eternal salvation. — Ed

Fuente: Calvin’s Complete Commentary

(9) And being . . .Rather, and having been made perfect. This was the mode in which He who glorified Him to be made High Priest (Heb. 5:5) led Him into the possession of this office. The thought of this verse and the last is closely analogous to Heb. 2:9-10 (see Notes), and to Php. 2:6-13. The transition from the obedience manifested by our Lord to that which must be rendered by all who seek from Him salvation, strikingly recalls Heb. 5:8; Heb. 5:12 of the last-named chapter. He presents to all the model of the obedience to be rendered to Him, and through Him to the Father. Eternal salvation,for He is a priest for ever (Heb. 5:6). On the connection of salvation with His priesthood, see the Note on Heb. 7:25.

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

9. Made perfect An incomplete Saviour would he have been without Gethsemane and the cross. And from this deep perfecting springs all his glory and power to save.

Obey him Mark the accord between his obedience in last verse and the obey in this. He was perfected by his obedience to God, they by their obedience, after the sure model, to him.

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

Heb 5:9. Being made perfect, Being consecrated, (see ch. Heb 2:10.) consecrated by sufferings to his office, and fully qualified for the discharge of it. But Archbishop Tillotson would translate it, having attained the end of his race through sufferings, that is, passed through sufferings in his way to consummate glory. Compare Joh 19:30. Luk 13:32. Heb 2:10. See also Parkhurst on the word .

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 5:9 . ] and being brought to consummation, i.e. being crowned with glory by His exaltation to heaven (comp. Heb 2:9-10 ), sc . in consequence of the obedience to God proved by His sufferings and death.

] He became . Author and Mediator of everlasting blessedness for His believers, Christ certainly was even during His earthly life. But in an eminent manner, because formally and manifestly accredited by God as such, He became so first by His resurrection and exaltation.

] perhaps added in order to indicate the equal claim of the believing Gentiles also, to the salvation in Christ.

] The expression attaches itself in point of form to , Heb 5:8 , with which it forms a paronomasia; in point of subject-matter it is not different from (Heb 4:3 ). Comp. Rom 10:16 ; 2Th 1:8 , al .

The mode of expression: (comp. , Heb 2:10 ), is also often met with in Philo, Josephus, and the classical writers. Instances in Wetstein, Kypke, and Bleek.

The adjective with in the N. T. only here. Comp., however, LXX. Isa 45:17 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(9) And being made perfect, he became the author of eternal salvation unto all them that obey him; (10) Called of God a high priest after the order of Melchizedek. (11) Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. (12) For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. (13) For every one that useth milk is unskillfull in the word of righteousness: for he is a babe. (14) But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

There is somewhat particularly striking, in these words, concerning Christ, being made perfect. By which, we must of course accept the terms, as referring wholly to his character of Mediator. The perfection of the Godhead can never be said to be made. And it is most evident, and plain, from all the concurrent testimony of scripture, that every act of perfection, revealed or made manifest; and all the revelations made of Jehovah, are in the Person of the God-Man Christ Jesus. As in creation, it is most decidedly said, that all things were made by him, and that without him was not anything made that was made; so in all the after acts of grace; every communication of Jehovah, in redemption, providence, grace, glory all are wholly in, and by Christ. It is the Son of God, which in our nature came forth, from the invisibility of God, to make known God, and the purposes of his will, to his creatures. And in a more especial manner, the whole work of redemption is said to be his. He became the Author of it; and that eternal. A plain proof of the eternity of his nature by whom it is wrought.

Whether Christ, or Melchizedec, be meant, by what is here said, of having much to relate, and yet hard to be uttered, is not so clearly shewn. The person of Christ and his priesthood: or in relation to Melchizedec, and his priesthood; vast things are folded up in mystery, which the Lord only can unfold to his people. Paul speaking of his Lord, calls his Gospel the unsearchable, riches of Christ, Eph 3:8 . And what is unsearchable cannot be fully revealed. But from the figures, or similitudes, of babes in Christ, unskillful in the word of righteousness, we learn, how deep the science is; and how much like children, yea, and little children too, the Lord’s people are, during their minority in this world. Very blessed it is, when the Lord the Spirit, leads on the people of God to acquire fuller views of the Person and work, and glory of Christ; and when the actings of their faith are going forth, in continual exercise upon Him, as the Lord our righteousness. Oh! for grace to be always sending in, before the Lord, the cry of the soul. Lord! increase our faith!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

Ver. 9. And being made perfect ] . Or, being offered up in sacrifice; or, being completed by this experimental knowledge of passive obedience also.

The author ] And finisher too, Heb 12:2 . Gr. , The cause, viz. by his merit and efficacy.

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

Heb 5:9 . “and having [thus] been perfected became to all who obey Him the source [originator] of eternal salvation”. (v. Heb 2:10 ) having been perfectly equipped with every qualification for the priestly office by the discipline already described. Several interpreters (Theodoret, Bleek, Westcott) include in the word the exaltation of Christ, but illegitimately. The word must be interpreted by its connection with ; and here it means the completion of Christ’s moral discipline, which ended in His death. He thus became author, or cause of eternal salvation, in fulfilment of the call to an eternal priesthood, Heb 5:6 and Heb 5:10 . frequently used in a similar sense from Homer downwards, as in Diod. Sic., iv. 82, . Aristoph., Clouds , 85, . Philo, De Agri. , 22, with a reference to . of Heb 5:8 . The saved must pass through an experience similar to the Saviour’s. Their salvation is in learning to obey. Thus they are harmonised to the one supreme and perfect will. This is reversely given in Heb 2:10 .

Fuente: The Expositors Greek Testament by Robertson

being, &c. = having been perfected. Greek. teleioo App-125.

Author = Causer. Greek. aitios. Only here.

eternal. App-151.

Fuente: Companion Bible Notes, Appendices and Graphics

Heb 5:9. , and being made perfect) by sufferings, ch. Heb 2:10.- , to them that obey Him) 2Co 10:5. We must obey likewise through sufferings and death [as Christ obeyed the Father.-V. g.] and chiefly by faith, ch. Heb 11:8.-, to all) Great power, ch. Heb 2:10-11; Heb 2:15.- , the author of eternal salvation) Dessen habe der liebe Herr Jesu Dank von uns in Ewigkeit. For which the beloved Lord Jesus may have thanks from us in eternity. E. Schmidius, piously. Moreover is a word extremely worthy of Him and (comp. 1Sa 22:22, ) one by which it is intimated, that Christ, being made perfect, pleads the cause of the brethren, from this circumstance, because it now evidently belongs to Him to accomplish [to make good] their salvation; for He is able: comp. , who was able, Heb 5:7, ch. Heb 7:25 : and ought (it behoved Him) to do so, comp. , He ought, ch. Heb 2:17. [Der fr Etwas stehet, an der man sich halten kann. He stands for something to which one can cling.-V. g.] We must also observe the epithet, eternal salvation, which is opposed to the shortness of the days of Jesus flesh, and flows (is derived) from Heb 5:6, for ever. Concerning this salvation, look back to ch. Heb 2:10; Heb 2:14, etc. The eternity of salvation is mentioned, Isa 45:17. , Israel is saved by the Lord with an eternal salvation.

Fuente: Gnomon of the New Testament

The words and design of this verse have so great a coincidence with those of Heb 2:10, that we shall the less need to insist upon them. Something only must be spoken to clear the context. The apostle having declared the sufferings of Christ as our high priest, in his offering of himself, with the necessity thereof, proceeded to declare both what was effected thereby, and what was the especial design of God therein. And this in general was, that the Lord Christ, considering our lost condition, might be every way fitted to be a perfect cause of eternal salvation unto all them that obey him. There are, therefore, two things in the words, both which God aimed at and accomplished in the sufferings of Christ:

1. On his own part, that he might be made perfect; not absolutely, but with respect unto the administration of his office in the behalf of sinners.

2. With respect unto believers, that he might be unto them an author of eternal salvation. Unto both these ends the sufferings of Christ were necessary, and designed of God.

Heb 5:9. .

, perfectus, consummatus, consecratus; perfect, consummated, fully consecrated. Syriac, , and so being made perfect, perfectus redditus, as Erasmus. , factus est, fuit; he became. . Vulg., sibi obtemperantibus. So Arias, Eras., Syr. And Beza, qui ipsi auscultans, keeping to the word; which in all the three languages, Hebrew, Greek, and Latin, signifies originally to hearken, to hear, to attend unto, with a design to learn and obey. . Syr., , causa, so most. Beza, auctor; whom we follow, the author. , salutis aeternae. Syr, of life, or lives which are eternal. One learned grammarian hath translated , by causa efficiens et exhibens. Ethiop., the rewarder with life eternal, and the redeemer of the world.

, being perfected, consummated, fully consecrated; for the word is sacred, and expresseth sacred consecration. As to the sense of it in this place, with respect unto the verses foregoing, it answers directly unto its use, Heb 2:10, , to perfect by sufferings; only that it is used actively, with respect unto God the Father, It became him to make perfect the Captain of our salvation. Here it is used passively, with respect unto the effect of that act of God on the person of Christ, who by his suffering was perfected. The signification of this word, and the constant use of it in this epistle, the reader may find at large in our exposition on Heb 2:10. The sum is, that it signifies to dedicate, to consecrate, to sanctify and set apart, and that by some kind of suffering or other. So the legal high priests were consecrated by the suffering and death of the beasts that were offered in sacrifice at their consecration, Exodus 29. But it belonged unto the perfection of the priesthood of Christ to be consecrated in and by his own sufferings. I shall therefore only remove out of the way the corrupt exposition given us of this word by Schlichtingius:

,

Ista, seu consummatio Christi opponitur diebus carnis ejus: tum enim cum Christus infirmus esset, et ipse alieno auxilio indigeret, non potuerat aliis perfectum in omnibus auxilium ferre. Sed postquam consammatus est, id est, postquam immortalitatem, seu naturam incorruptibilem, supremamque in coelo et terra potestatem est adeptus, sicut nihil illi desit amplius; seu postquam est adeo penitus consecratus, et plen in sacerdotem inauguratus (quemadmodum aliqui hanc vocem explicaudam putant), factus est causa salutis aeternse; nempe causa perfectissima. Nam et in diebus carnis suae erat causa salutis aeternae; sed consummatus, factus est causa perfectissima. Tunc causa erat nostrae salutis tanquam Dei maximus legatus et apostolus; nunc tanquam summus pontifex et rex noster coelestis a Deo constitutus.

There is also another expositor, who, although he grants that the here mentioned hath respect unto the , or sacrifices at the consecration of priests, which was antecedent unto their right of offering any thing in their own persons, yet so far complies with this interpretation as to understand, I know not what, inauguration into a Melchisedecian priesthood, which consisted in a power of blessing after his resurrection; and so, in the application of the word unto Christ, falls into a contradiction unto his own exposition of it, making it consist in his exaltation and endowment with power. But there is nothing sound in these discourses. For,

1. There is no opposition between this consecration of Christ and the days of his flesh; for it was effected in and by his sufferings, which were only in the days of his flesh. And we have given the reason before, and that taken from the perfection of his person and his office, why he was himself consecrated for ever in and by that sacrifice which he offered for us; for neither could he often offer himself, and it was destructive of his whole office to have been consecrated by the offering of any other.

2. There is too much boldness in that expression, that Christ could not perfectly help others in the days of his flesh. For, set aside the consideration of his divine nature, wherein he wrought whatever the Father wrought (which this sort of men will not admit), he had declared openly that all power, all things, were given into his hand, Mat 11:28; power over all flesh, John 17, which surely extended unto an ability of relieving all them that were committed to him of God. It is true, he had not as yet absolutely perfected all the means of our salvation; but he was furnished with a fullness of power in their accomplishment, according to the method and order appointed of God unto them.

3. It is not said, that after he was consecrated, or perfected, or made immortal, as though these things were of the same importance; for he was consecrated in and by his sufferings, as is expressly affirmed, Heb 2:10, which were antecedent unto and issued in his death.

4. That the Lord Christ was not constituted and consecrated a high priest before his entrance into heaven, is a direct contradiction unto the whole design of the apostle in this place. His purpose is, as hath been evidenced, and is acknowledged by all, to compare the Lord Christ as a high priest with the priests according to the law; and therein he shows his pre- eminence above them. Among the things which to this purpose he makes mention of, are his sufferings, verses 7,8. Now if he suffered not when he was a priest, and as he was so, nothing could be less to his purpose. But whereas he principally designed to magnify the priestly office of Christ, or his person in the exercise of it, on the account of mercy and compassion, verse 2, he proves his excellency unto that end from his sufferings as he was a priest; whence in the future discharge of his office he is inclined to give out merciful assistance unto them that suffer.

5. The pretended distinction, that Christ in the days of his flesh was indeed the cause of salvation, but afterwards a most perfect cause of salvation, is unscriptural. The Lord Christ, in every condition, was the most perfect cause of salvation, although he performed some acts and works belonging thereunto in one estate, and some in another, according as the nature of the works themselves to be performed unto that end did require: for some things that were necessary unto our perfect salvation could not be accomplished but in a state of humiliation; and some, on the other hand, depended on his exaltation.

6. What is affirmed concerning Christs being the prophet of the church, and apostle of God, in the days of his flesh, but of his being a king and priest afterwards, is another invention of this sort of men. He was always equally the king, priest, and prophet of the church, though he exercises these offices and the several acts or duties of them variously, according as the nature of them doth require.

, then, is, consecrated, dedicated, consummated sacredly. And it was necessary that Christ should be so, both from the nature of his office and work, which he was sacredly and solemnly to be set apart unto; and to answer the types of the Aaronical priesthood, which were so consecrated and set apart. And in this consecration of the Lord Christ unto his office of the priesthood, and his offering of sacrifice by virtue thereof, we may consider,

1. The sovereign disposing cause;

2. The formal cause constitutive of it;

3. The external means.

1. For the first, it was God, even the Father. He by his sovereign authority disposed, designed, called, and separated the Lord Christ unto his office; which we have spoken unto once, and must again consider it on the verse following.

2. The formal cause of it was his own will, obedientially giving up himself unto the authority and will of the Father, and that out of love unto and delight in the work itself, Psa 40:6-8. And in especial did he thereby dedicate, separate, and consecrate himself unto the principal work and duty of his office, or the offering of a sacrifice, Joh 17:19.

3. The external means were his own sufferings, especially in the offering of himself. This alone hath any difficulty attending it, how the Lord Christ can be said to be consecrated by his own sufferings in his offering, when his offering was an act of that office which he was consecrated unto. But I answer, that seeing an external means of the consecration of Christ was necessary, it could be no other but only his own sufferings in the offering of himself. For,

(1.) It was impossible for him, unworthy of him, and beneath both the dignity of his person and excellency of his office, with the very nature of it, that he should be consecrated by any other sacrifice, as of beasts and the like, as were the priests of old. To suppose the suffering and offering of beasts to be useful to this purpose, is repugnant to the whole design of God, and destructive of the office of Christ itself, as is manifest.

(2.) He could not consecrate himself by an antecedent offering of himself; for he could not die often, nor suffer often, nor indeed had any need, or could righteously on the part of God have so done. It was therefore indispensably necessary that he should be consecrated, dedicated, and perfected himself, in and by the sacrifice that he offered for us, and the suffering wherewith it was accompanied. But withal, this was only the external means of his consecration; concerning which we may observe two things:

(1.) That as to the main or substance of his office, he was consecrated by his sufferings only in a way of evidence and manifestation. Really he was so by the acts of God his Father and himself before mentioned; only hereby he was openly declared to be the high priest of the church.

(2.) There were some acts and duties of his sacerdotal office yet remaining to be performed, which he could not orderly engage into until he had suffered, because they supposed and depended on the efficacy of his suffering. These he was now made meet and fit for, and consequently unto the complete discharge of the whole course of his office.

Being thus consecrated, , he was made, he became, or he was only. Nothing was now wanting unto the great end aimed at in all these things, which is expressed in the next place.

. Where his consecration is before mentioned, Heb 2:10, he is said to become , a captain of salvation. And it is affirmed of him with respect unto his actual conduct of believers unto salvation, by the plentiful and powerful administration of his word and Spirit. supplying them with all fruits of grace and truth needful unto that end. Somewhat more is here intended. is both a cause in general, and he who is in any kind the cause of another thing. And sometimes an efficient cause, and sometimes a meritorious cause is expressed thereby. In the first sense it is used by Isocrates ad. Phileb.: , The gods are the author (or causes) of good things unto us; that is, they bestow them on or work them in us. And Aristotle, de Mundo, useth a phrase of speech not unlike this: , The power that is in heaven is the cause of safety to all things. And sometimes it is taken for a meritorious or procuring cause, or him by whom any thing is procured; though most frequently in other authors he who is guilty or deserves evil is intended thereby. So he: . So is expounded by Eustathius, ; but it is of the mine importance with reject unto what is good. The apostle, therefore, hath in this word respect unto all the ways and means whereby the Lord Christ either procured salvation for us or doth actually bestow it upon us.

And here also it will be necessary, for the further clearing of the importance of this word, to examine the endeavor of the forementioned expositor to corrupt the sense of it:

Est vero, saith he, perfectissima salutis cause, quia peffectissima ratione salutem affert; nihil illi deest, nec ad vires, ac facultatem, nec ad studium et voluntatem salutis nostrae perficiendae. Nam et poenas peccatorum omnes a nobis potentia su arcet, et vitam aetemam largitur; spiritus nostros in manus suas suscipit; succurrit nobis in affiictionibus et opem prompt fert ne in fide succumbamus, inque poenas peccatis debits ea ratione incidamus.

This, indeed, is the voice of Jacob, but the hands of this doctrine are the hands of Esau. For whilst by these words, for the most part true, we have a description given us how and on what account the Lord Jesus Christ, as our high priest, is the author and cause of our salvation, that which is indeed the principal reason hereof, and without which the other consideration would not be effectual, is omitted and excluded. For in the room of his satisfaction and expiation of sin by the propitiatory sacrifice of himself we are supplied with a keeping off, or driving from us, the punishment due unto our sins. But this kind of delivery from the punishment of sin by Christ is unscriptural, both name and thing. The tree way was that whereby he delivereth us from the curse and penalty of the law, so saving us from the wrath to come. And this was by his bearing our sins in his own body on the tree; by being made sin for us, that we might become the righteousness of God in him. See 2Co 5:21, Rom 8:3, Gal 3:13, 1Pe 2:24, Isa 53:6-8. The other things mentioned by this author Christ doth indeed, in carrying on the work of our salvation, and many other things of the like nature which he mentioneth not; all which are here included, but all with respect unto that foundation which was laid in his satisfactory oblation, which is by him here excluded.

We may therefore consider the Lord Christ as the author of eternal salvation, either with respect unto his own acts and works, whereby he wrought it or procured it; or with respect unto the effects of them, whereby it is actually communicated unto us: or we may consider him as the meritorious, procuring, purchasing, or as the efficient cause of our salvation. And in both respects the Lord Christ is said to be the author of our salvation, as the word doth signify him who is the cause of any thing in either kind. And where he is said to be the author of our salvation, nothing is to be excluded whereby he is so. In the first way, as the meritorious cause of our salvation, he is the author of it two ways:

1. By his oblation;

2. By his intercession.

Both these belong unto the means whereby he procures our salvation. And these, in the first place, are respected, because the apostle treats immediately of our salvation as arising from the priestly office of Christ. And,

1. In his oblation, which was the offering of himself as an expiatory sacrifice for our sins, accompanied with the highest acts of obedience, and the supplications mentioned, verse 7, two things may be considered unto this end:

(1.) The satisfaction he made therein for sins, with the expiation of our guilt; which is the foundation of our salvation, without which it was impossible we should be partakers of it.

(2.) The merit of his obedience therein, by which, according to the tenor of the covenant between God and him, he purchased and procured this salvation for us, Heb 9:14. On these two accounts was he in his oblation the author or cause of our salvation.

2. He is so also on the account of his intercession; for this is the name of that way whereby, with respect unto God, he makes effectual unto us what in his oblation he had purchased and procured, Heb 7:25-27. And this he doth as the meritorious cause thereof.

But secondly, he is also the efficient cause of our salvation; inasmuch as he doth by his Spirit, his grace, and his glorious power, actually communicate it unto us and collate it upon us. And this he doth in sundry instances, the principal whereof may be named:

1. He teacheth us the way of salvation, and leads us into it; which Socinus fondly imagined to be the only reason why he is called our Savior.

2. He makes us meet for it, and saves us from the power of sin, quickening, enlightening, and sanctifying of us, through the administration of his Spirit and grace.

3. He preserves and secures it unto us, in the assistance, deliverance, and victory he gives us against all oppositions, temptations, dangers, and troubles.

4. He both gives an entrance into it and assurance of it, in our justification and peace with God.

5. He will actually, by his glorious power, bestow upon us immortal life and glory, or give us the full possession of this salvation. In all these respects, with those many other streams of grace which flow from them, is the Lord Christ said to be the author of our salvation.

This salvation is said to be eternal; whereof see our exposition on Heb 2:3. So the redemption purchased by this offering of Christ is said to be eternal, Heb 9:12. And it is called so absolutely, comparatively, and emphatically.

1. Absolutely; it is eternal, endless, unchangeable, and permanent. We are made for an eternal duration. By sin we had made ourselves obnoxious to eternal damnation. If the salvation procured for us were not eternal, it would not be perfect, nor suited unto our condition.

2. It is also said to be eternal in comparison with and in opposition unto that or those temporal deliverances, or salvations, which the people under the law were made partakers of by the interposition of their legal priests and their sacrifices. For there were temporary punishments, and excisions by death, threatened unto divers transgressions of the law, as it was the administration of a temporal covenant unto that people. From these they might be freed by the ministry of their priests and carnal atonements. But those who were delivered from those penalties, and saved from the sentence of the law, were not thereby absolutely secured of deliverance from the curse annexed unto the moral law as a covenant of works. Their salvation, therefore, was not eternal And perhaps, also, respect may be had unto the deliverance of the people of old out of bondage, with their introduction into the land of Canaan, which was a temporary salvation only. But this is so absolutely; and,

3. Emphatically. It takes off indeed all temporal punishments as effects of the curse of the law. It gives temporal deliverance from fear and bondage by reason thereof. It supplies us with mercy, grace, and peace with God in this world. But all these things issuing in eternal blessedness, that being the end of them, being all bestowed on us in a tendency thereunto, the whole is emphatically called eternal.

Lastly, There is a limitation of the subject of this salvation, unto whom the Lord Christ is the cause and author of it; it is to all them that obey him, . The expression is emphatical. To all and every one of them that obey him; not any one of them shall be excepted from a share and interest in this salvation; nor shall any one of any other sort be admitted thereunto. He is the author of eternal salvation only unto them that obey him; whether there be any other author of salvation to those who neither know him nor obey him, they may do well to inquire who suppose that such may be saved. A certain number, then, they are, and not all men universally, unto whom he is the author of salvation. And as these elsewhere are described by the antecedent cause hereof, namely, their election, and being given unto Christ by the Father; so here they are so by the effects of it in themselves, they are such as obey him. is to obey upon hearing, dicto obedire; originally it signifies only to hearken or hear, but with a readiness, or subjection of mind unto what is heard, to do accordingly.

Hence it is faith in the first place that is intended in this obedience. For it is that which, in order unto our participation of Christ, first cometh by hearing, Rom 10:17; and that partly because the object of it, which is the promise, is proposed outwardly unto it in the word, where we hear of it and hear it; and partly because the preaching of the word, which we receive by hearing, is the only ordinary means of ingenerating faith in our souls. Hence to believe is expressed by , to hear so as to answer the ends of what is proposed unto us. The ensuing subjecting our souls unto Christ, in the keeping of his commands, is the obedience of faith. We may now draw some observations from the words, for our further instruction: as,

Obs. 1. All that befell the Lord Christ, all that he did and suffered, was necessary to this end, that he might be the cause of eternal salvation to believers.

Being consecrated, or perfected, he became so; and what belonged unto that consecration we have declared. This was that which he was of God designed unto. And the disposal of all things concerning him to this end was the fruit of infinite wisdom, goodness, and righteousness. No more was required of him, that he might be the author of eternal salvation unto believers, but what was absolutely necessary thereunto; nor was there an abatement made of any thing that was so necessary. Some have said, that one drop of the blood of Christ was sufficient for the salvation of the whole world. And some have made use of that saying, pretending that the overplus of his satisfaction and merit is committed to their disposal; which they manage to their advantage. But the truth is, every drop of his blood, that is, all he did and all he suffered, for matter and manner, in substance and circumstance, was in dispensably necessary unto this end. For God did not afflict his only Son willingly, or without cause in any thing, and his whole obedience was afflictive. He did not die nor suffer , Gal 2:21, without an antecedent cause and reason. And nothing was wanting that was requisite hereunto. Some suppose that Christ was and is the author of salvation unto us only by showing, teaching, declaring the will of God, and the way of faith and obedience, whereby we may be saved. But why, then, was he consecrated in the way before described? why did it become God to make him perfect through sufferings? why was he bruised and put to grief ? for what cause was he reduced unto the state and condition described in the verse foregoing? Certainly such men have low thoughts of sin and its guilt, of the law and its curse, of the holiness and righteousness of God, of his love to Jesus Christ, yea, and of his wisdom, who suppose that the salvation of sinners could be attained without the price and merit of all that he did and suffered, or that God would have so dealt with his only Son, might it any otherwise have been attained. I might show in particular from the Scripture, how every thing that Christ did and suffered was not only useful, but necessary also, to this purpose, allowing the wisdom and righteousness of God to give the standard and measure of what is so; but I must not too far digress And hence it is evident,

1. How great a matter it is to have sinners made partakers of eternal redemption;

2. How great, how infinite was that wisdom, that love and grace, which contrived it and brought it about;

3. How great and terrible will be the ruin of them by whom this salvation is despised, when tendered according to the gospel, etc.

Obs. 2. The Lord Christ was consecrated himself in and by the sacrifice that he offered for us, and what he suffered in so doing. This belonged to the perfection both of his office and his offering. He had none to offer for him but himself, and he had nothing to offer but himself.

Obs. 3. The Lord Christ alone is the only principal cause of our eternal salvation, and that in every kind. There are many instrumental causes of it in sundry kinds. So is faith; so are the word and all the ordinances of the gospel; they are instrumental, helping, furthering causes of salvation, but all in subordination unto Christ, who is the principal, and who alone gives use and efficacy unto all others. How he is so, by his oblation and intercession, by his Spirit and grace, in his ruling and teaching, offices and power, is the chief work of the ministry to declare. God hath appointed that in all things he should have the preeminence. There are both internal and external means of salvation that he hath appointed, whereby he communicates unto us the virtue and benefit of his mediation. These it is our duty to make use of according to his appointment; so that we expect no relief or help from them, but only by them. So much as they have of Christ in them, so much as they convey of Christ unto us, of so much use they are, and no more. Not only, therefore, to set up any thing in competition against him, as the works of the law, or in conjunction with him, as the Papists do their penances, and pilgrimages, and pardons, and purgatory, is pernicious and ruinous unto the souls of men; but also, to expect any assistance by, or acceptance in, such acts of religion or worship as he hath not appointed, and therefore doth not fill up with his grace, nor communicate from his own fullness by it, is the highest folly imaginable. This, therefore, is the great wisdom of faith, to esteem of Christ and to rest upon him as that which he is indeed, namely, the only author of salvation unto them that believe. For,

Obs. 4. Salvation is confined to believers; and those who look for salvation by Christ, must secure it unto themselves by faith and obedience. It is Christ alone who is the cause of our salvation; but he will save none but those that obey him. He came to save sinners, but not such as choose to continue in their sins; though the gospel be full of love, of grace, of mercy, and pardon, yet herein the sentence of it is peremptory and decretory: He that believeth not shall be damned.

Fuente: An Exposition of the Epistle to the Hebrews

salvation

(See Scofield “Rom 1:16”).

Fuente: Scofield Reference Bible Notes

being: Heb 2:10, Heb 11:40, Dan 9:24, Luk 13:32, Joh 19:30, *Gr.

he became: Heb 12:2, Psa 68:18-20, Isa 45:22, Isa 49:6, Act 3:15, *marg. Act 4:12

eternal: Heb 2:3, Heb 9:12, Heb 9:15, Psa 45:17, Psa 51:6, Psa 51:8, 2Th 2:16, 2Ti 2:10, 1Jo 5:20, Jud 1:21

unto: Heb 11:8, Isa 50:10, Isa 55:3, Zec 6:15, Mat 7:24-27, Mat 17:5, Act 5:32, Rom 1:5, Rom 2:8, Rom 6:17, Rom 10:16, Rom 15:18, 2Co 10:5, 2Th 1:8, 1Pe 1:22

Reciprocal: Deu 4:30 – obedient Jdg 6:10 – ye have Pro 4:4 – keep Isa 1:19 – General Isa 33:22 – he will Isa 45:17 – an everlasting Isa 51:6 – my salvation Isa 55:4 – a leader Jer 7:23 – Obey Jer 11:4 – Obey Jer 26:13 – amend Mat 5:22 – I say Mat 11:29 – my Mat 12:50 – do Mar 3:5 – Stretch Mar 14:13 – Go Luk 6:47 – doeth Luk 9:35 – hear Joh 2:5 – Whatsoever Joh 6:29 – This Joh 8:29 – for Joh 13:14 – I then Act 3:22 – him Act 6:7 – obedient 2Co 9:13 – professed Gal 3:1 – ye Gal 5:7 – obey Phi 2:8 – and became Col 2:10 – complete Heb 6:9 – things Heb 7:28 – consecrated 1Pe 3:1 – obey 1Pe 4:17 – obey 1Jo 2:3 – if we

Fuente: The Treasury of Scripture Knowledge

Heb 5:9. The word perfect means complete and fully qualified or equipped. The experience of suffering is what gave Jesus this completion. Author is from a Greek word that primarily means “cause.” Jesus suffered many trials and finally went to His death on the cross. This qualified Him to cause a plan of eternal salvation to be effected for mankind. Eternal is from AIONIOS, which Thayer defines at this passage, “Without end, never to cease, everlasting.” The salvation offered by Christ will go on endlessly after the world ceases to be. However, the important condition on which men may obtain this salvation is that they obey Him.

Fuente: Combined Bible Commentary

Heb 5:9. Being made perfect, not only brought to the end, the completion of His learning and suffering, but having acquired all the necessary merit, power, and sympathy needed in His office after His obedience unto death.

He became the author (literally, the cause, the personal principle) of eternal salvation. A salvation not partial or temporal, like the atonements of the law, but a complete and ever-enduring deliverance from evil in all its forms and in every degree. It is the salvation of the soul which is immortal. It is the opposite of eternal condemnation. It takes in grace and glory; and Christ is its author or cause through the lasting virtue of His blood and righteousness, His obedience and suffering, His intercession and gifts.

To all who obey him, who believe the truth He reveals, who live under the influence of it, and who acknowledge Him as their Master and Lord. His obedience unto death is the ground of our hope, and His obedience unto death is the model to which our life is to be conformed.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. A choice and singular blessing and benefit spoken of, and that is, eternal salvation; which implies not only deliverance from hell, and redemption from eternal misery, but the obtaining of eternal life had happiness.

Observe, 2. The author of this great blessing and benefit to mankind, namely, Jesus Christ our great High Priest, who, by making atonement for us, and reconciling us to God, is said to be the author of eternal salvation to mankind.

Observe, 3. The way and means whereby he became the author of our salvation, and that was by being mad perfect; the original word is an allusion to one that runs in a race, where he that wins receives the crown. Thus Christ having finished his course of sufferings, and received the reward of them, by being raised from the dead, and exalted to the right hand of God, he is said to be made perfect.

Observe, 4. The qualification of the persons who are made partakers of this great benefit, or the condition upon which it is offered and tendered, and that is obedience, He became the author of eternal salvation to them that obey him.

Question, 1. How does Christ become the author of eternal salvation?

Answer, As a rule and pattern, as a prince and propitiation, and as an advocate and patron: By the purity of his doctrine, as a rule: by the piety of his example, as a pattern; by the merit of his obedience and sufferings, as a propitiation: and by his prevailing intercession, as our Advocate now in heaven.

Where note, That the virtue of his intercession in heaven is founded on his satisfaction here on earth, in shedding of his blood for us.

Question, 2. What obedience does the gospel require as a condition, and is pleased to accept as a qualificaton, in those who hope for eternal salvation?

Answer, Negatively, Not a bare external profession of obedience, though accompanied with prophesying and working miracles, but an hearty and universal conforming to the precepts of the gospel in sincerity and uprightness; allowing our selves in the neglect of no known duty, nor in the practice of any known sin.

Question, 3. But is fallen man under a possibility now of performing this obedience?

Answer, We are no more sufficient of ourselves, and by any power of our own, to perform the conditions of the gospel, than we are able to answer the demands of the law.

But the face of God is offered to us, and stands ready to assist us to perform the condition which the gospel requires.

Consequently, what the grace of God stands ready to enable us to do, if we be not wanting to ourselves, that may properly be said to be possible to us, and in some sense in our power to perform.

Question, 4. But is not making our obedience the condition of our salvaton prejudicial to the freeness of God’s grace, and the law of faith?

Answer, In no wise; seeing it is acknowledged, that faith is the root of all true holiness and evangelical obedience; that we stand continually in need of assistance of God’s grace, to enable us to perform that obedience which the gospel requires, and is pleased to accept; and that God confers eternal life upon us, not for the merit of our obedience, but only for the sake of Christ.

The sum of all is this, That it is indispensibly necessary for a man to be a good man, that he may get to heaven; and that it is the greatest presumption in the world for any man to hope to attain salvation without obedience, and an holy life. For though our obedience cannot merit heaven; yet it does qualify and fit us for heaven; though it doth not make us worthy, yet doth it make us meet to be partakers of the inheritance of the saints in light. And whosoever finds fault with this doctrine, finds fault with the gospel itself.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 5:9. And being made perfect, &c. Many of the difficulties which we meet with in Scripture, are entirely owing to our ignorance: some to our ignorance of the subjects under consideration, and others of the meaning of the terms made use of to express these subjects. This is peculiarly the case here: there would be no difficulty in conceiving how Christ could be said to be made perfect, if we observed, 1st, That he was very man, and that his human nature, before his resurrection, was in a state of infirmity, and not of perfection, his body being subject to various weaknesses, and the faculties of his soul, of course, being influenced thereby. While in his childhood he is said to have increased in wisdom as well as in stature, namely, as the powers of his mind were gradually unfolded, and subjects, through the medium of his senses, were presented to his contemplation. And if he increased in wisdom, he must, of course, have increased in love to God and man, and all other graces and virtues, though always perfectly free from every defilement of sin, internal or external: but when he was raised from the dead, and exalted to his Fathers right hand, his human nature was fully and for ever freed from this state of infirmity, and was rendered completely perfect. This, however, does not appear to be the meaning of the word perfect here, but the expression rather refers, 2d, To his having fully accomplished the work he had to do, and the sufferings he had to endure in order to his being a perfect Mediator and Saviour. Accordingly the expression here used by the apostle, , is literally being perfected, answering directly to the word used Heb 2:10, , to perfect by sufferings; only there it is used actively, it became him (God the Father) to make perfect the Captain of our salvation; here it is used passively, with respect to the effect of that act, and signifies his being consummated, or having finished his whole process, from his leaving the celestial glory to his returning to it; which process it was absolutely necessary he should accomplish, that his character, as a High-Priest, might be completed, and he might be consecrated as such. This, 3d, Is another meaning of the term, and a meaning given it by our translators at the close of the seventh chapter, where they have rendered , (another participle of the same verb,) consecrated or dedicated to his high office. The priests under the law were consecrated by the death and oblation of the beasts offered in sacrifice at their consecration, (Exodus 29.,) but it belonged to the perfection of Christ as a high-priest, that he should be consecrated by his own sufferings. This was necessary both from the nature of the office, to which he was to be solemnly set apart, and to answer the types of the Aaronical priesthood. This, however, was only the external means of his consecration, and an evidence thereof. He was really consecrated by the act of God the Father, who said, Thou art my Son, &c., and by his own act when he said, Lo, I come to do thy will, O God. He became the author , the cause, both the meritorious and efficient cause; of eternal salvation As procuring it for us by his obedience unto death, and conferring it upon us in all its branches, in consequence of his ascension and exaltation; to all those that obey him The expression is emphatical: the salvation belongs only to those that obey him, and it belongs to all such. And as the Greek term here used imports to obey upon hearing, the obedience intended Isaiah , 1 st, Faith, which cometh by hearing. 2d, The subjection of the heart, of the will and affections to him, in consequence of faith; and, 3d, A uniform complying with the will of God as far as it is known to us, (Mat 7:21,) or a conscientious, steady, and persevering obedience to all the precepts of the gospel. For only blessed are they that do his commandments, because they, and only they, shall have a right to the tree of life, Rev 22:14. Thus, as Macknight observes, in this verse three things are clearly stated: 1st, That obedience to Christ is equally necessary to salvation with believing on him. 2d, That he was made perfect as a high-priest, by offering himself a sacrifice for sin; and, 3d, That by the merit of that sacrifice he hath obtained pardon and eternal life for them who obey him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 9

Being made perfect; being raised to his state of exaltation and glory.

Fuente: Abbott’s Illustrated New Testament

5:9 {5} And being made {k} perfect, he became the author of eternal salvation unto all them that obey him;

(5) The other part of the first comparison: Christ was consecrated by God the Father as the author of our salvation, and an High Priest for ever, and therefore he is a man, though nonetheless he is far above all men.

(k) See Heb 2:10 .

Fuente: Geneva Bible Notes

This experience perfected Jesus Christ in the sense that it completed Him by giving Him experiential knowledge of what human beings must endure. Obeying God means trusting Him (cf. Joh 6:29; Act 6:7; Rom 10:16; 1Pe 1:22). Jesus is, of course, the source of eternal, not just temporal, salvation to all who initially believe on Him. However, in view of the writer’s emphasis, it may be that he was also referring here to the ultimate aspect of our salvation, our eternal inheritance (Heb 1:14; Heb 9:15). We obtain this to the extent that we "obey" God, and obey Him through suffering as Jesus did (cf. Mar 8:34-35). [Note: Cf. Dillow, p. 132.] A major reason that early Jewish Christians suffered was because they chose to follow Christ. Likewise today all Christians face temptation to play down our commitment to Christ in the face of persecution of various kinds. Jesus Christ is the source (cause) of our inheritance not only because it comes from Him, but also because as our file leader He has blazed a trail through suffering for us (Heb 2:10). He is also the source of our inheritance because as our High Priest He provides what we need to live obediently to God.

"It is a nice touch that he who learned to obey brought salvation to those who obey." [Note: Morris, p. 50.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)