Text -- Hebrews 2:1-8 (NET)

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2:2 For if the message spoken through angels proved to be so firm that every violation or disobedience received its just penalty, 2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 2:4 while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will.

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, about which we are speaking, under the control of angels. 2:6 Instead someone testified somewhere: “What is man that you think of him or the son of man that you care for him? 2:7 You made him lower than the angels for a little while. You crowned him with glory and honor. 2:8 You put all things under his control.” For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 2:1

Therefore ( dia touto ).

Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation.

Robertson: Heb 2:1

Ought ( dei ).

It is necessity, necessity rather than obligation (chrē ).

Robertson: Heb 2:1

To give heed ( prosechein ).

Present active infinitive with noun (accusative singular of nous ) understood as in Act 8:6.

Robertson: Heb 2:1

More earnest ( perissoterōs ).

Comparative adverb, "more earnestly,""more abundantly"as in 1Th 2:7

Robertson: Heb 2:1

To the things that were heard ( tois akoustheisin ).

Dative plural neuter of the articular participle first aorist passive of akouō .

Robertson: Heb 2:1

Lest haply we drift away ( mē pote pararuōmen ).

Negative clause of purpose with mē pote and the second aorist passive subjunctive of pararreō , old verb to flow by or past, to glide by, only here in N.T. (cf. Pro 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach"(Westcott), a vivid picture of peril for all ("we,"hēmas ).

Robertson: Heb 2:2

For if ... proved steadfast ( ei gar ...egeneto bebaios ).

Condition of first class, assumed as true.

Robertson: Heb 2:2

Through angels ( di' aggelōn ).

Allusion to the use of angels by God at Sinai as in Act 7:38, Act 7:53; Gal 3:19, though not in the O.T., but in Josephus ( Ant. XV. 156).

Robertson: Heb 2:2

Transgression and disobedience ( parabasis kai parakoē ).

Both words use para as in pararuōmen , refused to obey (stepping aside, para -basis as in Rom 2:23), neglect to obey (par -akoē as in Rom 5:19), more than a mere hendiadys.

Robertson: Heb 2:2

Recompense of reward ( misthapodosian ).

Late double compound, like misthapodotēs (Heb 11:6), from misthos (reward) and apodidōmi , to give back. The old Greeks used misthodosia .

Robertson: Heb 2:2

Just ( endikon ).

Old compound adjective, in N.T. only here and Rom 3:8.

Robertson: Heb 2:3

How shall we escape? ( pōs hēmeis ekpheuxometha ).

Rhetorical question with future middle indicative of ekpheugō and conclusion of the condition.

Robertson: Heb 2:3

If we neglect ( amelēsantes ).

First aorist active participle of ameleō , "having neglected."

Robertson: Heb 2:3

So great salvation ( tēlikautēs sōtērias ).

Ablative case after amelēsantes . Correlative pronoun of age, but used of size in the N.T. (Jam 3:4; 2Co 1:10).

Robertson: Heb 2:3

Which ( hētis ).

"Which very salvation,"before described, now summarized.

Robertson: Heb 2:3

Having at the first been spoken ( archēn labousa laleisthai ).

Literally, "having received a beginning to be spoken,""having begun to be spoken,"a common literary Koiné idiom (Polybius, etc.).

Robertson: Heb 2:3

Through the Lord ( dia tou kuriou ).

The Lord Jesus who is superior to angels. Jesus was God’ s full revelation and he is the source of this new and superior revelation.

Robertson: Heb 2:3

Was confirmed ( ebebaiōthē ).

First aorist passive indicative of bebaioō , from bebaios (stable), old verb as in 1Co 1:6.

Robertson: Heb 2:3

By them that heard ( hupo tōn akousantōn ).

Ablative case with hupo of the articular first aorist active participle of akouō . Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Gal 1:11) got his message directly from Christ.

Robertson: Heb 2:4

God also bearing witness with them ( sunepimarturountos tou theou ).

Genitive absolute with the present active participle of the late double compound verb sunepimartureō , to join (sun ) in giving additional (epi ) testimony (martureō ). Here only in N.T., but in Aristotle, Polybius, Plutarch.

Robertson: Heb 2:4

Both by signs ( sēmeiois te kai )

and wonders (kai terasin ) and by manifold powers (kai poikilais dunamesin ) and by gifts of the Holy Ghost (kai pneumatos hagiou merismois ). Instrumental case used with all four items. See Act 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the erga (works) of Christ. Teras (wonder) attracts attention, dunamis (power) shows God’ s power, sēmeion reveals the purpose of God in the miracles. For poikilais (manifold, many-coloured) see Mat 4:24; Jam 1:2. For merismos for distribution (old word, in N.T. only here and Heb 4:12) see 1Cor 12:4-30.

Robertson: Heb 2:4

According to his own will ( kata tēn autou thelēsin ).

The word thelēsis is called a vulgarism by Pollux. The writer is fond of words in -is .

Robertson: Heb 2:5

For not unto angels ( ou gar aggelois ).

The author now proceeds to show (Heb 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels.

Robertson: Heb 2:5

The world to come ( tēn oikoumenēn tēn mellousan ).

The new order, the salvation just described. See a like use of mellō (as participle) with sōtēria (Heb 1:14), aiōn (Heb 6:4.), agatha (Heb 9:11; Heb 10:1), polis (Heb 13:14).

Robertson: Heb 2:5

Whereof we speak ( peri hēs laloumen ).

The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

Robertson: Heb 2:6

But one somewhere ( de pou tis ).

See Heb 4:4 for a like indefinite quotation. Philo uses this "literary mannerism"(Moffatt). He quotes Psa 8:5-7 and extends here to Heb 2:8.

Robertson: Heb 2:6

Hath testified ( diemarturato ).

First aorist middle indicative of diamarturomai , old verb to testify vigorously (Act 2:40).

Robertson: Heb 2:6

What ( Ti ).

Neuter, not masculine tis (who). The insignificance of man is implied.

Robertson: Heb 2:6

The son of man ( huios anthrōpou ).

Not ho huios tou anthrōpou which Jesus used so often about himself, but literally here "son of man"like the same words so often in Ezekiel, without Messianic meaning here.

Robertson: Heb 2:6

Visited ( episkeptēi ).

Second person singular present indicative middle of episkeptomai , old verb to look upon, to look after, to go to see (Mat 25:36), from which verb episcopos , overseer, bishop, comes.

Robertson: Heb 2:7

Thou madest him a little lower ( elattōsas auton brachu ti ).

First aorist active of old verb elattoō from elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Heb 2:9 and Joh 3:30 in N.T. Brachu ti is accusative neuter of degree like 2Sa 16:1, "some little,"but of time in Isa 57:17 (for a little while).

Robertson: Heb 2:7

Than the angels ( par' aggelous ).

"Beside angels"like para with the accusative of comparison in Heb 1:4, Heb 1:9. The Hebrew here has Elohim which word is applied to judges in Psa 82:1, Psa 82:6 (Joh 10:34.). Here it is certainly not "God"in our sense. In Psa 29:1 the lxx translates Elohim by huoi theou (sons of God).

Robertson: Heb 2:7

Thou crownedst ( estephanōsas ).

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

Robertson: Heb 2:8

In that he subjected ( en tōi hupotaxai ).

First aorist active articular infinitive of hupatassō in the locative case, "in the subjecting."

Robertson: Heb 2:8

He left ( aphēken ).

First aorist active indicative (kappa aorist) of aphiēmi .

Robertson: Heb 2:8

Nothing that is not subject to him ( ouden autōi anupotakton ).

Later verbal of hupotassō with a privative. Here in passive sense, active sense in 1Ti 1:9. Man’ s sovereignty was meant to be all-inclusive including the administration of "the world to come.""He is crowned king of nature, invested with a divine authority over creation"(Moffatt). But how far short of this destiny has man come!

Robertson: Heb 2:8

But now we see not yet ( nun de oupō horōmen ).

Not even today in the wonderful twentieth century with man’ s triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

Vincent: Heb 2:1

Therefore ( διὰ τοῦτο )

Because you have received a revelation superior to that of the old dispensation, and given to you through one who is superior to the angels.

Vincent: Heb 2:1

To give the more earnest heed ( περισσοτέρως προσέξειν )

Lit. to give heed more abundantly . Προσέχειν to give heed , lit. to hold ( the mind ) to . o P. The full phrase in Job 7:17. Mostly in Luke, Acts, and the Pastorals. See on 1Ti 1:4. Περισσοτέρως more abundantly , in Hebrews only here and Heb 13:19; elsewhere only in Paul.

Vincent: Heb 2:1

To the things which we have heard ( τοῖς ἀκουσθεῖσιν )

Lit. to the things which were heard , that is, from the messengers of the gospel. Comp. the phrase ὁ λόγος τῆς ἀκοῆς the word of hearing , Heb 4:2; 1Th 2:13. Ἐυαγγέλιον gospel does not occur in the Epistle, and εὐαγγελίζεσθαι to proclaim good tidings , only twice.

Vincent: Heb 2:1

We should let them slip ( παραρυῶμεν )

Rend. should drift past them . N.T.o . From παρὰ by and ῥεῖν to flow . Of the snow slipping off from the soldiers' bodies, Xen. Anab . iv. 4, 11: of a ring slipping from the finger, Plut. Amat . 754: see also lxx, Pro 3:21, and Symmachus's rendering of Pro 4:21, " let not my words flow past (παραρρυησάτωσαν ) before thine eyes." The idea is in sharp contrast with giving earnest heed . Lapse from truth and goodness is more often the result of inattention than of design. Drifting is a mark of death: giving heed, of life. The log drifts with the tide: the ship breasts the adverse waves, because some one is giving earnest heed.

Vincent: Heb 2:2

The word spoken by angels ( ὁ δι ἀγγέλλων λαληθεὶς λόγος )

The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deu 33:2; Act 7:38, Act 7:53; Gal 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation.

Vincent: Heb 2:2

Was steadfast ( ἐγένετο βέβαιος )

Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. Mat 5:18.

Vincent: Heb 2:2

Transgression and disobedience ( παράβασις καὶ παρακοὴ )

Παράβασις is a stepping over the line ; the violation of a positive divine enactment. See on Rom 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear ; from letting things drift by . It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exo 15:26; Exo 19:5, Exo 19:8; Exo 23:22; Jos 1:18; Isa 28:12; Isa 30:9; Jer 11:10; Jer 32:23; Jer 35:16. Comp. Act 7:57.

Vincent: Heb 2:2

A just recompense of reward ( ἔνδικον μισθατοδοσίαν )

Ἔνδικος just , only here and Rom 3:8. o lxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιός εἰμι with the infinitive: thus, δίκαιός εἰμι κολάζειν I am right to punish , that is, I have a right , etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompense only in Hebrews. Comp. Heb 10:35; Heb 11:26. o lxx, o Class., where the word is, μισθοδοσία . From μισθός wages and ἀποδιδόναι to pay off or discharge . The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Heb 3:16; Heb 10:28; 1Co 10:5, 1Co 10:6.

Vincent: Heb 2:3

How shall we escape ( πῶς ἡμεῖς ἐκφευξόμεθα )

The rhetorical question expressing denial. We is emphatic. We , to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. Ἐκφευξόμεθα lit. flee out from . The English escape conveys the same idea, but contains a picture which is not in the Greek word, namely, to slip out of one's cape , ex cappa , and so get away. Comp. French Èchapper . In Italian we have scappare " to escape," and also incappare " to fall into a snare," and incappuciare " to wrap up in a hood or cape; to mask."

Vincent: Heb 2:3

If we neglect ( ἀμελήσαντες )

Lit. having neglected . Rare in N.T., o P. Comp. Mat 22:5; 1Ti 4:14. The thought falls in with drift past , Heb 2:1.

Vincent: Heb 2:3

Salvation ( σωτηρίαν )

Characterizing the new dispensation, as the word (Heb 2:2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Heb 1:3).

Vincent: Heb 2:3

Which ( ἥτις )

Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc.

Vincent: Heb 2:3

At the first began to be spoken ( ἀρχὴν λαβοῦσα )

Lit. having taken beginning to be spoken . Rend. which , having at the first been spoken . The phrase N.T.o .

Vincent: Heb 2:3

By the Lord ( διὰ τοῦ κυρίου )

Const. with ἀρχὴν λαβοῦσα , not with λαλεῖσθαι . It is the beginning , not the speaking which is emphasized.

Vincent: Heb 2:3

Was confirmed ( ἐβεβαιώθη )

It was sure (βέβαιος ) even as was the word spoken by angels (Heb 2:2), and it was confirmed , proved to be real, by the testimony of ear-witnesses.

Vincent: Heb 2:3

By them that heard ( ὑπὸ τῶν ἀκουσάντων )

We heard it (Heb 2:1) from those who heard, the immediate followers of the Lord. The writer thus puts himself in the second generation of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ (Gal 1:11).

Vincent: Heb 2:4

God also bearing them witness ( συνεπιμαρτυροῦντος τοῦ θεοῦ )

The verb N.T.o : σύν along with other witnesses: ἐπὶ giving additional testimony: μαρτυρεῖν to bear witness .

Vincent: Heb 2:4

With signs and wonders ( σημείοις τε καὶ τέρασιν )

A very common combination in N.T. See Mat 24:24; Mar 13:22; Joh 4:48; Act 2:43; 2Co 12:11, etc. See on Mat 24:24.

Vincent: Heb 2:4

Divers miracles ( ποικίλαις δυνάμεσιν )

Rend. powers . No doubt these include miracles, see Act 2:22; 2Co 12:12; but powers signifies, not the miraculous manifestations , as signs and wonders , but the miraculous energies of God as displayed in his various forms of witness.

Vincent: Heb 2:4

Gifts ( μερισμοῖς )

Rend. distributions or impartations .

Vincent: Heb 2:4

Of the Holy Ghost

The genitive is objective: distributions of the one gift of the Holy Spirit in different measure and in different ways. Comp. 1Co 12:4-11.

Vincent: Heb 2:4

According to his will ( κατὰ τὴν αὐτοῦ θέλησιν )

Θέλησις willing: his act of will. N.T.o . Const. with distributions . The Spirit was imparted and distributed as God willed. The hortatory digression ends here. The subject of the Son's superiority to the angels is resumed.

Vincent: Heb 2:5

The writer's object is to show that the salvation , the new order of things inaugurated by Christ, is in pursuance of the original purpose of creation, to wit, that universal dominion was to pertain to man, and not to angels. The great salvation means lordship of the world to be. This purpose is carried out in Christ, who, in becoming man, became temporarily subject to the earthly dispensation of which angels were the administrators. This was in order that he might acquire universal lordship as man . Being now exalted above angels, he does away with the angelic administration, and, in the world to come, will carry humanity with him to the position of universal lordship. This thought is developed by means of Psa 8:1-9. Having set Christ above the angels, the writer must reconcile that claim with the historical fact of Christ's humiliation in his incarnate state. The Psalm presents a paradox in the antithesis of lower than the angels and all things under his feet . From the Psalm is drawn the statement of a temporary subordination of Christ to angels, followed by his permanent exaltation over them.

Hath - put in subjection ( ὑπέταξεν )

The word suggests an economy; not merely subjecting the angels, but arranging or marshaling them under a new order. See 1Co 15:27, 1Co 15:28; Eph 1:22; Phi 3:21.

Vincent: Heb 2:5

The world to come ( τὴν οἰκουμένην τὴν μέλλουσαν )

See on Heb 1:2. For ἡ οἰκουμένη the inhabited ( land or country ) see on Luk 2:1. The world to come means the new order of things inaugurated by the sacrifice of Christ.

Vincent: Heb 2:6

In a certain place ( πού )

Only here and Heb 4:4, signifying indefinite quotation. It does not mean that the writer is ignorant of the author or of the place, but assumes that the readers know it, and that it is a matter of no moment who said it or where it is written.

Vincent: Heb 2:6

Testified ( διεμαρτυράτο )

Mostly in Luke and Acts. Only here in Hebrews. In Paul only in 1st Thessalonians. See on 1Th 2:12. It implies a solemn , earnest testimony.

Vincent: Heb 2:6

What is man

The Hebrew interrogation, îָä , what , what kind of , implies " how small or insignificant " compared with the array of the heavenly bodies; not " how great is man."

Vincent: Heb 2:6

The son of man

Hebrew son of Adam , with a reference to his earthly nature as formed out of the dust. Very often in Ezekiel as a form of address to the prophet, lxx, υἱὲ ἀνθρώπου son of man . The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ's own title for himself.

Vincent: Heb 2:6

Visitest ( ἐπισκέπτῃ )

The primary sense of the verb is to look upon ; hence, to look after or inspect ; to visit in order to inspect or help. Similarly the Latin visere means both to look at and to visit . An ἐπίσκοπος is an overlooker , and ἐπισκοπὴ is visitation . The verb only here in Hebrews, o P., very often in lxx. See on Mat 25:36. Here in the sense of graciously and helpfully regarding ; caring for .

Vincent: Heb 2:6

Thou madest him a little lower than the angels ( ἠλάττωσας )

Rend. thou didst for some little time make him lower than the angels . Ἐλαττοῦν to make less or inferior , only here, Heb 2:9, and Joh 3:30. Often in lxx (principally Sirach).Βραχύ τι , the Hebrew as A.V. a little ; of degree . The lxx translators interpreted it, apparently, of time , " for some little time." Although there is precedent for both meanings in both Class. and N.T., the idea of time better suits the whole line of thought, and would probably, as Robertson Smith observes, have appeared to a Greek reader the more natural interpretation. For this sense see Isa 57:17; Act 5:34. He who has been described as superior to the angels, was, for a short time, on the same plane with man, and identified with an economy which was under the administration of angels. This temporary subordination to angels was followed by permanent elevation over them. Παρ ' ἀγγέλους . The Hebrew is îֵàֱìֹäִéí , than God . Elohim is used in a wide sense in O.T.: see, for instance, Psa 82:6, where God addresses the judges by that titles and declares that he himself called them to their office and gave them their name and dignity. Comp. Joh 10:34 and Psa 29:1, lxx υἱοὶ θεοῦ sons of God , A.V. mighty . The lxx translators understand it, not as representing the personal God, but that which is divine, in which sense it would be appropriate to angels as having divine qualities.

Vincent: Heb 2:8

For ( γὰρ )

Explanatory. Thou hast put all things in subjection under his feet, that is to say , nothing is excepted.

Vincent: Heb 2:8

That is not put under him ( αὐτῷ ἀνυπότακτον )

Lit. " unsubjected to him." The adjective only here and 1Ti 1:9; Tit 1:6. But this ideal is not yet a reality. We see not yet all things subjected to him, but we do see the germinal fulfillment of the prophecy in Jesus' life, suffering, and death.

Wesley: Heb 2:1

As water out of a leaky vessel. So the Greek word properly signifies.

Wesley: Heb 2:2

In giving the law, God spoke by angels; but in proclaiming the gospel, by his Son.

Wesley: Heb 2:2

Firm and valid.

Wesley: Heb 2:2

Commission of sin.

Wesley: Heb 2:2

Omission of duty.

Wesley: Heb 2:3

A deliverance from so great wickedness and misery, into so great holiness and happiness.

Wesley: Heb 2:3

of angels as well as men.

Wesley: Heb 2:3

Of this age, even every article of it.

Wesley: Heb 2:3

And had been themselves also both eye - witnesses and ministers of the word.

Wesley: Heb 2:4

While he lived.

Wesley: Heb 2:4

Miraculous gifts, distributed after his exaltation.

Wesley: Heb 2:4

Not theirs who received them.

Wesley: Heb 2:5

This verse contains a proof of Heb 2:3; the greater the salvation is, and the more glorious the Lord whom we despise, the greater will be our punishment.

Wesley: Heb 2:5

That is, the dispensation of the Messiah; which being to succeed the Mosaic was usually styled by the Jews, the world to come, although it is still in great measure to come Whereof we now speak - Of which I am now speaking. In this last great dispensation the Son alone presides.

Wesley: Heb 2:6

To the vast expanse of heaven, to the moon and the stars which thou hast ordained! This psalm seems to have been composed by David, in a clear, moonshiny, and starlight night, while he was contemplating the wonderful fabric of heaven; because in his magnificent description of its luminaries, he takes no notice of the sun, the most glorious of them all. The words here cited concerning dominion were doubtless in some sense applicable to Adam; although in their complete and highest sense, they belong to none but the second Adam. Or the son of man, that thou visitest him - The sense rises: we are mindful of him that is absent; but to visit, denotes the care of a present God. Psa 8:4.

Wesley: Heb 2:7

Adam.

Wesley: Heb 2:7

The Hebrew is, a little lower than (that is, next to) God. Such was man as he came out of the hands of his Creator: it seems, the highest of all created beings. But these words are also in a farther sense, as the apostle here shows, applicable to the Son of God. It should be remembered that the apostles constantly cited the Septuagint translation, very frequently without any variation. It was not their business, in writing to the Jews, who at that time had it in high esteem, to amend or alter this, which would of consequence have occasioned disputes without end.

Wesley: Heb 2:8

Now this putting all things under him, implies that there is nothing that is not put under him. But it is plain, this is not done now, with regard to man in general.

JFB: Heb 2:1

Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant.

JFB: Heb 2:1

Greek, "the more abundantly."

JFB: Heb 2:1

Spoken by God (Heb 1:1); and by the Lord (Heb 2:3).

JFB: Heb 2:1

Literally "flow past them" (Heb 4:1).

JFB: Heb 2:2

(Compare Heb 2:3.) Argument a fortiori.

JFB: Heb 2:2

The Mosaic law spoken by the ministration of angels (Deu 33:2; Psa 68:17; Act 7:53; Gal 3:19). When it is said, Exo 20:1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone.

JFB: Heb 2:2

Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it.

JFB: Heb 2:2

By doing evil; literally, overstepping its bounds: a positive violation of it.

JFB: Heb 2:2

By neglecting to do good: a negative violation of it.

JFB: Heb 2:2

(Deu 32:35).

JFB: Heb 2:3

Who have received the message of salvation so clearly delivered to us (compare Heb 12:25).

JFB: Heb 2:3

Embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (Heb 2:10).

JFB: Heb 2:3

"inasmuch as it is a salvation which began," &c.

JFB: Heb 2:3

As the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (Heb 2:2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare Heb 2:5). Angels recognize Him as "the Lord" (Mat 28:6; Luk 2:11).

JFB: Heb 2:3

Not by penalties, as the law was confirmed, but by spiritual gifts (Heb 2:4).

JFB: Heb 2:3

(Compare Luk 1:2). Though Paul had a special and independent revelation of Christ (Gal 1:16-17, Gal 1:19), yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane, Heb 5:7), he was dependent for autoptic information on the twelve apostles. So the discourses of Jesus, for example, the Sermon on the Mount, and the first proclamation of the Gospel kingdom by the Lord (Mat 4:17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (Act 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, Heb 1:1-2, "spake . . . spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare Act 1:21; Act 10:41): so in his sermon to the Jews in Antioch of Pisidia (Act 13:31); and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [BENGEL], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [BENGEL], 1Pe 1:1, or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.

JFB: Heb 2:4

Rather, "God also [as well as Christ, Heb 2:3] bearing witness to it," &c., joining in attestation of it."

JFB: Heb 2:4

Performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Act 2:22, Act 2:33); "powers" are miracles viewed as evidences of superhuman power.

JFB: Heb 2:4

Greek, "varied (miraculous) powers" (2Co 12:12) granted to the apostles after the ascension.

JFB: Heb 2:4

Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (Joh 3:34), but to us it is distributed in various measures and operations (Rom 12:3, Rom 12:6, &c.; 1Co 12:4-11).

JFB: Heb 2:4

God's free and sovereign will, assigning one gift of the Spirit to one, another to another (Act 5:32; Eph 1:5).

JFB: Heb 2:5

Confirming the assertion, Heb 2:2-3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c.

JFB: Heb 2:5

Implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), Heb 2:2, the political kingdom of the earth (Dan 4:13; Dan 10:13, Dan 10:20-21; Dan 12:1), and the natural elements (Rev 9:11; Rev 16:4). and even individuals (Mat 18:10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psa 8:1-9, the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world (Eph 2:2). Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants" (Rev 22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels (Heb 2:10-12, Heb 2:16).

JFB: Heb 2:6

It is not to angels the Gospel kingdom is subject, BUT . . .

JFB: Heb 2:6

The usual way of quoting Scripture to readers familiar with it. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . his); then at Heb 2:9, first JESUS is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor."

JFB: Heb 2:6

How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Gen. 1:1-2:25), and such as he is designed to be (Psa 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (Heb 2:9).

JFB: Heb 2:6

As of one absent.

JFB: Heb 2:6

Lookest after him, as one present.

JFB: Heb 2:7

Not as BENGEL, "a little time."

JFB: Heb 2:7

Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on Phi 2:6-7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.

JFB: Heb 2:7

As the appointed kingly vicegerent of God over this earth (Gen. 1:1-2:25).

JFB: Heb 2:7

Omitted in some of the oldest manuscripts; but read by others and by oldest versions: so Psa 8:6, "Thou madest him to have dominion over the works of thy hands."

JFB: Heb 2:8

(1Co 15:27.)

JFB: Heb 2:8

That is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing . . . As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare 1Co 3:21-22).

JFB: Heb 2:8

As things now are, we see not yet the all things put under man.

Clarke: Heb 2:1

Therefore - Because God has spoken to us by his Son; and because that Son is so great and glorious a personage; and because the subject which is addressed to us is of such infinite importance to our welfare

Clarke: Heb 2:1

We ought to give the more earnest heed - We should hear the doctrine of Christ with care, candour, and deep concern

Clarke: Heb 2:1

Lest at any time we should let them slip - Μη ποτε παραρῥυωμεν· "Lest at any time we should leak out."This is a metaphor taken from unstanch vessels; the staves not being close together, the fluid put into them leaks through the chinks and crevices. Superficial hearers lose the benefit of the word preached, as the unseasoned vessel does its fluid; nor can any one hear to the saving of his soul, unless he give most earnest heed, which he will not do unless he consider the dignity of the speaker, the importance of the subject, and the absolute necessity of the salvation of his soul. St. Chrysostom renders it μη ποτε απολωμεθα, εκπεσωμεν, lest we perish, lest we fall away.

Clarke: Heb 2:2

If the word spoken by angels - The law, (according to some), which was delivered by the mediation of angels, God frequently employing these to communicate his will to men. See Act 7:53; and Gal 3:19. But the apostle probably means those particular messages which God sent by angels, as in the case of Lot, Genesis 19:, and such like

Clarke: Heb 2:2

Was steadfast - Was so confirmed by the Divine authority, and so strict, that it would not tolerate any offense, but inflicted punishment on every act of transgression, every case in which the bounds laid down by the law, were passed over; and every act of disobedience in respect to the duties enjoined

Clarke: Heb 2:2

Received a just recompense - That kind and degree of punishment which the law prescribed for those who broke it.

Clarke: Heb 2:3

How shall we escape - If they who had fewer privileges than we have, to whom God spoke in divers manners by angels and prophets, fell under the displeasure of their Maker, and were often punished with a sore destruction; how shall we escape wrath to the uttermost if we neglect the salvation provided for us, and proclaimed to us by the Son of God? Their offense was high; ours, indescribably higher. The salvation mentioned here is the whole system of Christianity, with all the privileges it confers; properly called a salvation, because, by bringing such an abundance of heavenly light into the world, it saves or delivers men from the kingdom of darkness, ignorance, error, superstition, and idolatry; and provides all the requisite means to free them from the power, guilt, and contamination of sin. This salvation is great when compared with that granted to the Jews

1.    The Jewish dispensation was provided for the Jews alone; the Christian dispensation for all mankind

2.    The Jewish dispensation was full of significant types and ceremonies; the Christian dispensation is the substance of all those types

3.    The Jewish dispensation referred chiefly to the body and outward state of man - washings and external cleansings of the flesh; the Christian, to the inward state - purifying the heart and soul, and purging the conscience from dead works

4.    The Jewish dispensation promised temporal happiness; the Christian, spiritual

5.    The Jewish dispensation belonged chiefly to time; the Christian, to eternity

6.    The Jewish dispensation had its glory; but that was nothing when compared to the exceeding glory of the Gospel

7.    Moses administered the former; Jesus Christ, the Creator, Governor, and Savior of the world, the latter

8.    This is a great salvation, infinitely beyond the Jewish; but how great no tongue or pen can describe

Those who neglect it, αμελησαντες, are not only they who oppose or persecute it, but they who pay no regard to it; who do not meddle with it, do not concern themselves about it, do not lay it to heart, and consequently do not get their hearts changed by it. Now these cannot escape the coming judgments of God; not merely because they oppose his will and commandment, but because they sin against the very cause and means of their deliverance. As there is but one remedy by which their diseased souls can be saved, so by refusing to apply that one remedy they must necessarily perish

Clarke: Heb 2:3

Which at the first began to be spoken - Though John the Baptist went before our Lord to prepare his way, yet he could not be properly said to preach the Gospel; and even Christ’ s preaching was only a beginning of the great proclamation: it was his own Spirit in the apostles and evangelists, the men who heard him preach, that opened the whole mystery of the kingdom of heaven. And all this testimony had been so confirmed in the land of Judea as to render it indubitable; and consequently there was no excuse for their unbelief, and no prospect of their escape if they should continue to neglect it.

Clarke: Heb 2:4

God also bearing them witness - He did not leave the confirmation of these great truths to the testimony of men; he bore his own testimony to them by signs, wonders, various miracles, and distributions of the Holy Ghost, Πνευματος ‘ Αγιου μερισμοις . And all these were proved to come from himself; for no man could do those miracles at his own pleasure, but the power to work them was given according to God’ s own will; or rather, God himself wrought them, in order to accredit the ministry of his servants

For the meaning of signs, wonders, etc., See the note on Deu 4:34.

Clarke: Heb 2:5

The world to come - That עולם הבא olam habba , the world to come, meant the days of the Messiah among the Jews, is most evident, and has been often pointed out in the course of these notes; and that the administration of this kingdom has not been intrusted to angels, who were frequently employed under the law, is also evident, for the government is on the shoulder of Jesus Christ; he alone has the keys of death and hell; he alone shuts, and no man opens; opens, and no man shuts; he alone has the residue of the Spirit; he alone is the Governor of the universe, the Spirit, Soul, Heart, and Head of the Church: all is in his authority, and under subjection to him

But some think that the world to come means future glory, and suppose the words are spoken in reference to the Angel of God’ s presence, Exo 23:20, who introduced the Israelites into the promised land, which land is here put in opposition to the heavenly inheritance. And it is certain that in this sense also we have an entrance into the holiest only by the blood of Jesus. Dr. Macknight contends for this latter meaning, but the former appears more consistent with the Jewish phraseology.

Clarke: Heb 2:6

But one in a certain place - This one is David; and the certain place, Psa 8:4, Psa 8:5, Psa 8:6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab , thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence

Clarke: Heb 2:6

What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu , uben Adam ki thiphkedennu ; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.

Clarke: Heb 2:7

Thou madest him a little lower than the angels - We must again have recourse to the original from which this quotation is made: ותחסרהו מעט מאלהים vattechasserehu meat meelohim . If this be spoken of man as he came out of the hands of his Maker, it places him at the head of all God’ s works; for literally translated it is: Thou hast made him less than God. And this is proved by his being made in the image and likeness of God, which is spoken of no other creature either in heaven or earth; and it is very likely that in his original creation he stood at the head of all the works of God, and the next to his Maker. This sentiment is well expressed in the following lines, part of a paraphrase on this psalm, by the Rev. C. Wesley: -

"Him with glorious majest

Thy grace vouchsafed to crown

Transcript of the One in Three

He in thine image shone

Foremost of created things

Head of all thy works he stood

Nearest the great King of kings

And little less than God.

If we take the words as referring to Jesus Christ, then they must be understood as pointing out the time of his humiliation, as in Heb 2:9; and the little lower, βραχυ τι, in both verses, must mean for a short time, or a little while, as is very properly inserted among our marginal readings. Adam was originally made higher than the angels, but by sin he is now brought low, and subjected to death; for the angelic nature is not mortal. Thus, taking the words in their common acceptation, man in his present state may be said to be lessened below the angels. Jesus Christ, as the eternal Logos, or God with God, could not die, therefore a body was prepared for him; and thus βραχυ τι, for a short while, he was made lower than the angels, that he might be capable of suffering death. And indeed the whole of the passage suits him better than it does any of the children of men, or than even Adam himself in a state of innocence; for it is only under the feet of Jesus that all things are put in subjection, and it was in consequence of his humiliation that he had a name above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, Phi 2:9-11. Therefore he must be infinitely higher than the angels, for they, as well as all the things in heaven, bow in subjection to him

Clarke: Heb 2:7

Thou crownedst him with glory and honor - This was strictly true of Adam in his state of innocence, for he was set over all things in this lower world; all sheep and oxen, the beasts of the field, the fowl of the air, the fish of the sea, and whatsoever passeth over the paths of the seas, Psa 8:7, Psa 8:8. So far all this perfectly applies to Adam; but it is evident the apostle takes all in a much higher sense, that of universal dominion; and hence he says, he left nothing that is not put under him. These verses, collated with the above passage from the Epistle to the Philippians, mutually illustrate each other. And the crowning Christ with glory and honor must refer to his exaltation after his resurrection, in which, as the victorious Messiah, he had all power given to him in heaven and earth. And although we do not yet see all things put under him, for evil men, and evil spirits, are only under the subjection of control, yet we look forward to that time when the whole world shall be bowed to his sway, and when the stone cut out of the mountain without hands shall become great, and fill the whole earth. What was never true of the first Adam, even in his most exalted state, is true of the second Adam, the Lord Jesus Christ; and to him, and to him alone, it is most evident that the apostle applies these things; and thus he is higher than the angels, who never had nor can have such dominion and consequent glory.

Calvin: Heb 2:1

1.Therefore we ought, === etc. He now declares what he had before in view, by comparing Christ with angels, even to secure the highest authority to his doctrine. For if the Law given through angels could not have been received with contempt, and if its transgression was visited with severe punishment, what is to happen, he asks, to the despisers of that gospel, which has the Son of God as its author, and was confirmed by so many miracles? The import of the whole is this, that the higher the dignity of Christ is than that of angels, the more reverence is due to the Gospel than to the Law. Thus he commends the doctrine by mentioning its author.

But should it seem strange to any one, that as the doctrine both of the Law and of the Gospel is from God, one should be preferred to the other; inasmuch as by having the Law lowered the majesty of God would be degraded; the evident answer would be this, — that he ought indeed always to be heard with equal attention whenever he may speak, and yet that the fuller he reveals himself to us, it is but right that our reverence and attention to obedience should increase in proportion to the extent of his revelations; not that God is in himself less at one time than at another; but his greatness is not at all times equally made known to us.

Here also another question arises. Was not the Law also given by Christ? If so, the argument of the Apostle seems not to be well grounded. To this I reply, that in this comparison regard is had to a veiled revelation on one side, and to that which is manifest on the other. Now, as Christ in bringing the Law showed himself but obscurely or darkly, and as it were under coverings, it is nothing strange that the Law should be said to have been brought by angels without any mention being made of his name; for in that transaction he never appeared openly; but in the promulgation of the Gospel his glory was so conspicuous, that he may justly be deemed its author.

===Lest at any time we should let them slip, or, “lest we should at any time flow abroad,” or, if you prefer, “let dip,” though in reality there is not much difference. The true sense is to be gathered from the contrast; for to give heed, or to attend and to let slip, are opposites; the first means to hold a thing, and the other to let off like a sieve, or a perforated vessel, whatever may be poured into it. I do not indeed approve of the opinion of those who take it in the sense of dying, according to what we find in 2Sa 15:14, “We all die and slide away like water.” On the contrary, we ought, as I have said, to regard the contrast between attention and flowing out; an attentive mind is like a vessel capable of holding water; but that which is roving and indolent is like a vessel with holes. ²⁹

Calvin: Heb 2:2

2.Steadfast, or “firm,” or sure, etc.; that is, it was the word of authority, for God required it to be believed; and that it was authoritative, was made more evident by its sanctions; for no one despised the law with impunity. Then firmness means authority; and what is added respecting punishment ought to be understood as explanatory; for it is evident the doctrine of which God shows himself to be the avenger, is by no means unprofitable or unimportant.

Calvin: Heb 2:3

3.=== If we neglect so great a salvation, === etc. Not only the rejection of the Gospel, but also its neglect, deserves the heaviest punishment, and that on account of the greatness of the grace which it offers; hence he says, so great a salvation. God would indeed leave his gifts valued by us according to their worth. Then the more precious they are, the baser is our ingratitude when we do not value them. In a word, in proportion to the greatness of Christ will be the severity of God’s vengeance on all the despisers of his Gospel. ³⁰

And observe that the word salvation is transferred here metonymically to the doctrine of salvation; for as the Lord would not have men otherwise saved than by the Gospel, so when that is neglected the whole salvation of God is rejected; for it is God’s power unto salvation to those who believe. (Rom 1:16.) Hence he who seeks salvation in any other way, seeks to attain it by another power than that of God; which is an evidence of extreme madness. But this encomium is not only a commendation of the Gospel, but is also a wonderful support to our faith; for it is a testimony that the word is by no means unprofitable, but that a sure salvation is conveyed by it. ³¹

===Which at first began, === etc. Here he sets the Son of God, the first herald of the Gospel, in opposition to angels, and also anticipates what was necessary to remove a doubt which might have crept into the minds of many; for they had not been taught by the mouth of Christ himself, whom the greatest part had never seen. If then they regarded only the man by whose ministry they had been led to the faith, they might have made less of what they had learnt from him; hence the Apostle reminded them, that the doctrine which had been delivered them by others, yet proceeded from Christ; for he says that those who had faithfully declared what had been committed to them by Christ, had been his disciples. He therefore uses the word, was confirmed, as though he had said, that it was not a random report, without any author, or from witnesses of doubtful credit, but a report which was confirmed by men of weight and authority.

Moreover, this passage indicates that this epistle was not written by Paul; for he did not usually speak so humbly of himself, as to confess that he was one of the Apostles’ disciples, nor did he thus speak from ambition, but because wicked men under a pretense of this kind attempted to detract from the authority of his doctrine. It then appears evident that it was not Paul who wrote that he had the Gospel by hearing and not by revelation. ³²

Calvin: Heb 2:4

4.=== God also bearing them witness, === etc. In addition to the fact, that the Apostles had what they preached from the Son of God, the Lord also proved his approbation of their preaching by miracles, as by a solemn subscription. Then they who do not reverently receive the Gospel recommended by such testimonies, disregard not only the word of God, but also his works.

He designates miracles, for the sake of amplifying their importance, by three names. They are called signs because they rouse men’s minds, that they may think of something higher that what appears; and wonders, because they present what is rare and unusual; and miracles, because the Lord shows in them a singular and an extraordinary evidence of his power. ³³

As to the word, bearing witness, or attesting, it points out the right use of miracles, even that they serve to establish the Gospel. For almost all the miracles done in all ages were performed as we find for this end, that they might be the seals of Gods word. The more strange then is the superstition of the Papists, who employ their own fictitious miracles for the purpose of overthrowing the truth of God.

The conjunctionσυν, together with, has this meaning, that we are confirmed in the faith of the Gospel by the joint testimony of God and men; for God’s miracles were testimonies concurring with the voice of men.

He adds, by the gifts or distributions of the Holy Spirit, by which also the doctrine of the Gospel was adorned, of which they were the appendages. ³⁴ For why did God distribute the gifts of his Spirit, except in part that they might be helps in promulgating it, and in part that their might move through admiration the minds of men to obey it? Hence Paul says, that tongues were a sign to unbelievers. The words, according to his will, remind us, that the miracles mentioned could not be ascribed to any except to God alone, and that they were not wrought undesignedly, but, for the distinct purpose of sealing the truth of the Gospel.

Calvin: Heb 2:5

5.=== For unto the angels, === etc. He again proves by another argument that Christ ought to be obeyed; for the Father has conferred on him the sovereignty of the whole world, while the angels are wholly destitute of such an honor. It hence follows that none of the angels should stand in the way of his preeminence who alone possesses supremacy.

But first, the Psalm which he quotes must be examined, for it seems to be unfitly applied to Christ. David there mentions the benefits which God bestows on mankind; for after having contemplated God’s power as manifested in heaven and the stars, he comes to man, among whom the wonderful goodness of God appears in a peculiar manner. He does not, then, speak of any particular person, but of all mankind. To this I answer, that all this affords no reason why the words should not be applied to the person of Christ. I indeed allow that man was at first put in possession of the world, that he might rule over all the works of God; but by his own defection he deserved the loss of his dominion, for it was a just punishment for ingratitude as to one thus favored, that the Lord, whom he refused to acknowledge and faithfully to worship, should have deprived him of a right previously granted to him. As soon, then, as Adam alienated himself from God through sin, he was justly deprived of the good things which he had received; not that he was denied the use of them, but that he would have had no right to them after he had forsaken God. And in the very use of them God intended that there should be some tokens of this loss of right, such as these, — the wild beasts ferociously attack us, those who ought to be awed by our presence are dreaded by us, some never obey us, others can hardly be trained to submit, and they do us harm in various ways; the earth answers not our expectations in cultivating it; the sky, the air, the sea, and other things are often adverse to us. But were all creatures to continue in subjection, yet whatever the sons of Adam possessed would be deemed a robbery; for what can they call their own when they themselves are not God’s?

This foundation being laid, it is evident that God’s bounty belongs not to us until the right lost in Adam be restored by Christ. For this reason Paul teaches us that food is sanctified to us by faith, (1Ti 4:5;) and in another place he declares that to the unbelieving nothing is clean, for they have a polluted conscience. ( Titus 1:16.)

We found at the beginning of this epistle that Christ has been appointed by the Father the heir of all things. Doubtless, as he ascribes the whole inheritance to one, he excludes all others as aliens, and justly too, for we are all become exiles from God’s kingdom. What food, then, God has destined for his own family, we leave no right to take. But Christ, by whom we are admitted into this family, at the same time admits us into a participation of this right, so that we may enjoy the whole world, together with the favor of God. Hence Paul teaches us that Abraham was by faith made an heir of the world, that is, because he was united to the body of Christ. (Rom 4:13) If men, then, are precluded from all God’s bounty until they receive a right to it through Christ, it follows that the dominion mentioned in the Psalm was lost to us in Adam, and that on this account it must again be restored as a donation. Now, the restoration begins with Christ as the head. There is, then, no doubt but that we are to look to him whenever the dominion of man over all creatures is spoken of.

To this the reference is made when the Apostle mentions the world to come, or the future world, for he understands by it the renovated world. To make the thing clearer, let us suppose two worlds, — the first the old, corrupted by Adam’s sin; the other, later in time, as renewed by Christ. The state of the first creation has become wholly decayed, and with man has fallen as far as man himself is concerned. Until, then, a new restitution be made by Christ, this Psalm will not be fulfilled. It hence now appears that here the world to come is not that which we hope for after the resurrection, but that which began at the beginning of Christ’s kingdom; but it will no doubt have its full accomplishment in our final redemption.

But why he suppressed the name of David does not appear to me. Doubtless he says one, or some one, not in contempt, but for honor’s sake, designating him as one of the prophets or a renowned writer.

Calvin: Heb 2:7

7.=== Thou madest him, === etc. A new difficulty now arises as to the explanation of the words. I have already shown that the passage is fitly applicable to the Son of God; but the Apostle seems now to turn the words from that meaning in which David understood them; for a little, βραχύ τι seems to refer to time, as it means a little while, and designates the abasement of Christ’s humiliation; and he confines the glory to the day of resurrection, while David extends it generally to the whole life of man.

To this I answer, that it was not the Apostle’s design to give an exact explanation of the words. For there is nothing improperly done, when verbal allusions are made to embellish a subject in hand, as Paul does in quoting a passage in Rom 10:6, from Moses, “Who shall ascend into heaven,” etc., he does not join the words “heaven and hell” for the purpose of explanation, but as ornaments. The meaning of David is this, — “O Lord, thou hast raised man to such a dignity, that it differs but little from divine or angelic honor; for he is set a ruler over the whole world.” This meaning the Apostle did not intend to overthrow, nor to turn to something else; but he only bids us to consider the abasement of Christ, which appeared for a short time, and then the glory with which he is perpetually crowned; and this he does more by alluding to expressions than by explaining what David understood. ³⁵

To be mindful and to visit mean the same thing, except that the second is somewhat fuller, for it sets forth the presence of God by the effect.

Calvin: Heb 2:8

8.For in that he put all in subjection under him; or, doubtless in subjecting all things to him, etc. One might think the argument to be this, — “To the man whom David speaks all things are subjected, but to mankind all things are not made subject; then he does not speak of any individual man.” But this reasoning cannot stand, for the minor proposition is true also of Christ; for all things are not as yet made subject to him, as Paul shows in 1Co 15:28. There is therefore another sentence; for after having laid down this truth, that Christ has universal dominion over all creatures, he adds, as an objection, “But all things do not as yet obey the authority of Christ.” To meet this objection he teaches us that yet now is seen completed in Christ what he immediately adds respecting glory and honor, as if he had said, “Though universal subjection does not as yet appear to us, let us be satisfied that he has passed through death, and has been exalted to the highest state of honor; for that which is as yet wanting, will in its time be completed.”

But first, this offends some, that the Apostle concludes with too much refinement, that there is nothing not made subject to Christ, as David includes all things generally; for the various kinds of things which he enumerates afterwards prove no such thing, such as beasts of the field, fishes of the sea, and birds of the air. To this I reply, that a general declaration ought not to be confined to these species, for David meant no other thing than to give some instances of his power over things the most conspicuous, or indeed to extend it to things even the lowest, that we may know that nothing is ours except through the bounty of God and our union with Christ. We may, therefore, explain the passage thus, — “Thou hast made subject to him all things, not only things needful for eternal blessedness, but also such inferior things as serve to supply the wants of the body.” However this may be, the inferior dominion over animals depends on the higher.

It is again asked, “Why does he say that we see not all things made subject to Christ?” The solution of this question you will find in that passage already quoted from Paul; and in the first chapter of this Epistle we said a few things on the subject. As Christ carries on war continually with various enemies, it is doubtless evident that he has no quiet possession of his kingdom. He is not, however, under the necessity of waging war; but it happens through his will that his enemies are not to be subdued till the last day, in order that we may be tried and proved by fresh exercises.

Defender: Heb 2:3

The words of the gospel of salvation were first spoken by Christ, then confirmed in writing by His apostles (Heb 1:2)."

Defender: Heb 2:4

These miracles attested the spoken word of the apostles before its inscripturation in written form (2Co 12:12, Mar 16:20)."

Defender: Heb 2:5

Although angels have considerable authority in this present world (Dan 10:13; Mat 18:10), the Lord Jesus Christ Himself will reign over the millennial world (Rev 20:4) and the eternal world to come (Rev 11:15)."

Defender: Heb 2:6

This passage, quoted from Psa 8:4, Psa 8:5, confirms that the eighth psalm is, indeed, a prophetic psalm of the Messiah."

Defender: Heb 2:7

The Son of God became Jesus, Son of man, by divine incarnation (Heb 2:9, Heb 2:14-16). He who was "better than the angels" (Heb 1:4) was made a "little [that is, for a little time, thirty-three years] lower than the angels." He who was the divine Word became flesh (Joh 1:14). He who was "equal with God" became "a servant" (Phi 2:7).

Defender: Heb 2:7

Because, in His incarnation, He was "obedient unto death," He has been given the "name which is above every name" (Phi 2:8, Phi 2:9)."

Defender: Heb 2:8

Even the angels are to be in subjection to man (Heb 1:14; Heb 2:8; 1Co 6:3). The first man, Adam, was given dominion over the earth and all its creatures (Gen 1:26-28), but sin intervened and it remains for the Son of man, "the last Adam" (1Co 15:45), to regain man's lost dominion.

Defender: Heb 2:8

Jesus, as the perfect man and as Son of man, would, at times, exercise His future dominion over the earth (Mar 4:41; Mat 17:27). This was just a prophetic foreshadowing and evidence that He will exercise man's dominion in all its fullness in the age to come. However, He first had to purge our sins and eventually remove the great curse from the earth."

TSK: Heb 2:1

Therefore : Heb 2:2-4, Heb 1:1, Heb 1:2, Heb 12:25, Heb 12:26

the more : Deu 4:9, Deu 4:23, Deu 32:46, Deu 32:47; Jos 23:11, Jos 23:12; 1Ch 22:13; Psa 119:9; Pro 2:1-6; Pro 3:21, Pro 4:1-4, Pro 4:20-22, Pro 7:1, Pro 7:2; Luk 8:15, Luk 9:44

we should : Heb 12:5; Mat 16:9; Mar 8:18; 2Pe 1:12, 2Pe 1:13, 2Pe 1:15, 2Pe 3:1

let them slip : Gr. run out, as leaking vessels, Hab 1:6, Hab 2:16

TSK: Heb 2:2

spoken : Deu 32:2; Psa 68:17; Act 7:53; Gal 3:19

every : Heb 10:28; Exo 32:27, Exo 32:28; Lev 10:1, Lev 10:2, Lev 24:14-16; Num 11:33, Num 14:28-37; Num 15:30-36, Num 16:31-35, Num 16:49, Num 20:11, Num 20:12, Num 21:6, Num 25:9; Deu 4:3, Deu 4:4, Deu 17:2, Deu 17:5, Deu 17:12; Deu 27:26; 1Co 10:5-12; Jud 1:5

recompense : Heb 10:35, Heb 11:6, Heb 11:26 *Gr.

TSK: Heb 2:3

How : Heb 4:1, Heb 4:11, Heb 10:28, Heb 10:29, Heb 12:25; Isa 20:6; Eze 17:15, Eze 17:18; Mat 23:33; Rom 2:3; 1Th 5:3; 1Pe 4:17, 1Pe 4:18; Rev 6:16, Rev 6:17

so : Heb 5:9, Heb 7:25, Heb 7:26; Isa 12:2, Isa 51:5, Isa 51:8, Isa 62:11; Luk 1:69; Joh 3:16-18; Act 4:12; 1Ti 1:15; Tit 2:11; Rev 7:10

began : Heb 1:2; Mat 4:17; Mar 1:14; Luk 24:19; Act 2:22

and was : Mar 16:15-19; Luk 1:2, Luk 24:47, Luk 24:48; Joh 15:27; Act 1:22, Act 10:40-42

TSK: Heb 2:4

God : Mar 16:20; Joh 15:26; Act 2:32, Act 2:33, Act 3:15, Act 3:16, Act 4:10, Act 14:3, Act 19:11, Act 19:12; Rom 15:18, Rom 15:19

gifts : or, distributions, 1Co 12:4-11; Eph 4:8-11

according : Dan 4:35; Eph 1:5, Eph 1:9

TSK: Heb 2:5

the world : Heb 6:5; 2Pe 3:13; Rev 11:15

TSK: Heb 2:6

in : Heb 4:4, Heb 5:6; 1Pe 1:11

What : Job 7:17, Job 7:18, Job 15:14; Psa 8:4-8, Psa 144:3; Isa 40:17

the son : Job 25:6; Psa 146:3, Psa 146:4; Isa 51:12

visitest : Gen 50:24; Luk 1:68, Luk 1:78, Luk 7:16

TSK: Heb 2:7

madest : Heb 2:9

a little lower than : or, a little while inferior to

TSK: Heb 2:8

hast : Heb 2:5, Heb 1:13; Psa 2:6; Dan 7:14; Mat 28:18; Joh 3:35, Joh 13:3; 1Co 15:27; Eph 1:21, Eph 1:22; Phi 2:9-11; 1Pe 3:22; Rev 1:5, Rev 1:18, Rev 5:11-13

but : Job 30:1-12, 41:1-34; 1Co 15:24, 1Co 15:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 2:1

Therefore - Greek "On account of this"- Δια τοῦτο Dia touto - that is, on account of the exalted dignity and rank of the Messiah as stated in the previous chapter. The sense is: "Since Christ, the author of the new dispensation, is so far exalted above the prophets, and even the angels, we ought to give the more earnest attention to all that has been spoken."

We ought - It is suitable or proper (Greek δεὶ dei ) that we should attend to those things. When the Son of God speaks to people, every consideration makes it appropriate that we should attend to what is spoken.

To give the more earnest heed. - To give the more strict attention.

To the things which we have heard. - Whether directly from the Lord Jesus, or from his apostles. It is possible that some of those to whom the apostle was writing had heard the Lord Jesus himself preach the gospel: others had heard the same truths declared by the apostles.

Lest at any time. - We ought to attend to those things at all times. We ought never to forget them; never to be indifferent to them. We are sometimes interested in them, and then we feel indifferent to them; sometimes at leisure to attend to them, and then the cares of the world, or a heaviness and dullness of mind, or a cold and languid state of the affections, renders us indifferent to them, and they are suffered to pass out of the mind without concern. Paul says, that this ought never to be done. At no time should we be indifferent to those things. They are always important to us, and we should never be in a state of mind when they would be uninteresting. At all times; in all places; and in every situation of life, we should feel that the truths of religion are of more importance to us than all other truths, and nothing should be suffered to efface their image from the heart.

We should let them slip. - Margin, "Run out as leaking vessels."Tyndale renders this, "lest we be spilt."The expression here has given rise to much discussion as to its meaning; and has been very differently translated. Doddridge renders it, "lest we let them flow out of our minds."Prof. Stuart, "lest at any time we should slight them."Whitby: "that they may not entirely slip out of our memories."The word used here - παραῤῥυέω pararrueō - occurs nowhere else in the New Testament. The Septuagint translators have used the word only once. Pro 3:21. "Son, do not pass by ( μὴ παραῤῥυῇς mē pararruēs but keep my counsel;"that is, do not pass by my advice by neglect, or suffer it to be disregarded. The word means, according to Passow, to flow by, to flow over; and then to go by, to fall, to go away. It is used to mean to flow near, to flow by - as of a river; to glide away, to escape - as from the mind, that is, to forget; and to glide along - as a thief does by stealth. See Robinson’ s Lexicon. The Syriac and Arabic translators have rendered it: "that we may not fall."After all that has been said on the meaning of the word here (compare Stuart in loc.), it seems to me that the true sense of the expression is that of flowing, or gliding by - as a river; and that the meaning here is, that we should be very cautious that the important truths spoken by the Redeemer and his apostles should not be suffered to "glide by"us without attention, or without profit. We should not allow them to be like a stream that glides on by us without benefiting us; that is, we should endeavor to secure and retain them as our own. The truth taught, is that there is great danger, now that the true system of religion has been revealed, that it will not profit us, but that we shall lose all the benefit of it. This danger may arise from many sources - some of which are the following:

(1) We may not feel that the truths revealed are important - and before their importance is felt, they may be beyond our reach. So we are often deceived in regard to the importance of objects - and before we perceive their value they are irrecoverably gone. So it is often with time, and with the opportunities of obtaining an education, or of accomplishing any object which is of value. The opportunity is gone before we perceive its importance. So the young suffer the most important period of life to glide away before they perceive its value, and the opportunity of making much of their talents is lost because they did not embrace the suitable opportunities.

\caps1 (2) b\caps0 y being engrossed in business. We feel that that is now the most important thing. That claims all our attention. We have no time to pray, to read the Bible, to think of religion, for the cares of the world engross all the time - and the opportunities of salvation glide insensibly away, until it is too late.

\caps1 (3) b\caps0 y being attracted by the pleasures of life. We attend to them now, and are drawn along from one to another, until religion is suffered to glide away with all its hopes and consolations, and we perceive, too late, that we have let the opportunity of salvation slip forever. Allured by those pleasures, the young neglect it; and new pleasures starting up in future life carry on the delusion, until every favorable opportunity for salvation has passed away.

\caps1 (4) w\caps0 e suffer favorable opportunities to pass by without improving them. Youth is by far the best time, as it is the most appropriate time, to become a Christian - and yet how easy is it to allow that period to slip away without becoming interested in the Saviour! One day glides on after another, and one week, and one month, one year passes away after another - like a gently-flowing stream - until all the precious time of youth has gone, and we are still not Christians. So a revival of religion is a favorable time - and yet many suffer this to pass by without becoming interested in it. Others are converted, and the heavenly influences descend all around us, but we are unaffected, and the season so full of happy and heavenly influences is gone - to return no more.

\caps1 (5) w\caps0 e let the favorable season slip, because we design to attend to it at some future period of life. So youth defers it to manhood - manhood to old age - old age to a death-bed - and then neglects it - until the whole of life has glided away, and the soul is not saved. Paul knew man. He knew how prone he was to let the things of religion slip out of the mind - and hence, the earnestness of his caution that we should give heed to the subject now - lest the opportunity of salvation should soon glide away. When once passed, it can never be recalled. Hence, learn:

\caps1 (1) t\caps0 he truths of religion will not benefit us unless we give heed to them. It will not save us that the Lord Jesus has come and spoken to people, unless we are disposed to listen. It will not benefit us that the sun shines, unless we open our eyes. Books will not benefit us, unless we read them; medicine, unless we take it; nor will the fruits of the earth sustain our lives, however rich and abundant they may be, if we disregard and neglect them. So with the truths of religion. There is truth enough to save the world - but the world disregards and despises it.

\caps1 (2) i\caps0 t needs not great sins to destroy the soul. Simple "neglect"will do it as certainly as atrocious crimes. Every person has a sinful heart that will destroy him unless he makes an effort to be saved; and it is not merely the great sinner, therefore, who is in danger. It is the man who "neglects"his soul - whether a moral or an immoral man - a daughter of amiableness, or a daughter of vanity and vice.

Barnes: Heb 2:2

For if the word spoken by angels - The revelation in the Old Testament. It was indeed given by Yahweh, but it was the common opinion of the Hebrews that it was by the ministry of angels; see Act 7:38, Act 7:53 notes, and Gal 3:19 note, where this point is fully considered. As Paul was discoursing here of the superiority of the Redeemer to the angels, it was to the point to refer to the fact that the Law had been given by the ministry of angels.

Was steadfast - Was firm - βέβαιος bebaios ; settled - established. It was not vacillating and fluctuating. It determined what crime was, and it was firm in its punishment. It did not yield to circumstances; but if not obeyed in all respects, it denounced punishment. The idea here is not that everything was "fulfilled,"but it is that the Law so given could not be violated with impunity. It was not safe to violate it, but it took notice of the slightest failure to yield perfect obedience to its demands.

And every transgression - Literally, "going beyond, passing by."It means every instance of "disregarding"the Law.

And disobedience. - Every instance of "not hearing"the Law - παρακοὴ parakoē - and hence, every instance of disobeying it. The word here stands opposite to "hearing"it, or attending to it - and the sense of the whole is, that the slightest infraction of the Law was sure to be punished. It made no provision for indulgence in sin; it demanded prompt, implicit, and entire obedience. "Received a just recompense of reward."Was strictly punished. Subjected to equal retribution. This was the character of the Law. It threatened punishment for each and every offence, and made no allowance for transgression in any form; compare Num 15:30-31.

Barnes: Heb 2:3

How shall we escape - How shall we escape the just recompense due to transgressors? What way is there of being saved from punishment, if we suffer the great salvation to be neglected, and do not embrace its offers? The sense is, that there is no other way of salvation, and the neglect of this will be followed by certain destruction. why it will, the apostle proceeds to show, by stating that this plan of salvation was proclaimed first by the Lord himself, and had been confirmed by the most decided and amazing miracles.

If we neglect - It is not merely if we commit great sins. Not, if we are murderers, adulterers, thieves, infidels, atheists, scoffers. It is, if we merely "neglect"this salvation - if we do not embrace it - if we suffer it to pass unimproved. "Neglect"is enough to ruin a man. A man who is in business need not commit forgery or robbery to ruin himself; he has only to "neglect"his business, and his ruin is certain. A man who is lying on a bed of sickness, need not cut his throat to destroy himself; he has only to "neglect"the means of restoration, and he will be ruined. A man floating in a skiff above Niagara, need not move an oar or make an effort to destroy himself; he has only to "neglect"using the oar at the proper time, and he will certainly be carried over the cataract. Most of the calamities of life are caused by simple "neglect."By neglect of education children grow up in ignorance; by neglect a farm grows up to weeds and briars; by neglect a house goes to decay; by neglect of sowing, a man will have no harvest; by neglect of reaping, the harvest would rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs that is valuable that will not be ruined if it is not attended to - and why may it not be so with the concerns of the soul? Let no one infer, therefore, that because he is not a drunkard, or an adulterer, or a murderer, that, therefore, he will be saved. Such an inference would be as irrational as it would be for a man to infer that because he is not a murderer his farm will produce a harvest, or that because he is not an adulterer therefore his merchandise will take care of itself. Salvation would be worth nothing if it cost no effort - and there will be no salvation where no effort is put forth.

So great salvation - . Salvation from sin and from hell. It is called "great"because:

(1) Its author is great. This is perhaps the main idea in this passage. It "began to be spoken by the Lord;"it had for its author the Son of God, who is so much superior to the angels; whom the angels were required to worship Heb 1:6; who is expressly called God Heb 1:8; who made all things, and who is eternal; Heb 1:10-12. A system of salvation promulgated by him "must"be of infinite importance, and have a claim to the attention of man.

\caps1 (2) i\caps0 t is "great"because it saves from great sins. It is adapted to deliver from all sins, no matter how aggravated. No one is saved who feels that his sins are small, or that they are of no consequence. Each one sees his sins to be black and aggravated, and each one who enters heaven, will go there feeling and confessing that it is a great salvation which has brought such a sinner there. Besides, this salvation delivers from all sin - no matter how gross and aggravated. The adulterer, the murderer, the blasphemer, may come and be saved, and the salvation which redeems such sinners from eternal ruin is "great."

\caps1 (3) i\caps0 t is great because it saves from great dangers. The danger of an eternal hell besets the path of each one. All do not see it; and all will not believe it when told of it. But this danger hovers over the path of every mortal. The danger of an eternal hell! Salvation from everlasting burnings! Deliverance from unending ruin! Surely that salvation must be great which shall save from such a doom! If that salvation is neglected, that danger still hangs over each and every man. The gospel did not create that danger - it came to deliver from it. Whether the gospel be true or false, each man is by nature exposed to eternal death - just as each one is exposed to temporal death whether the doctrine of the immortality of the soul and of the resurrection be true or false. The gospel comes to provide a remedy for dangers and woes - it does not create them; it comes to deliver people from great dangers - not to plunge them into them. "Back of the gospel,"and before it was preached at all, people were in danger of everlasting punishment, and that system which came to proclaim deliverance from such a danger, is great.

\caps1 (4) t\caps0 he salvation itself is great in heaven. It exalts people to infinite honors, and places on their heads an eternal crown. Heaven with all its glories is offered to us; and such a deliverance, and such an elevation to eternal honors, deserves to be called great. If that is neglected, there is no other salvation; and man must be inevitably destroyed.

\caps1 (5) i\caps0 t is "great"because it was effected by infinite displays of power, and wisdom, and love. It was procured by the incarnation and humiliation of the Son of God. It was accomplished amidst great sufferings and self-denials. It was attended with great miracles. The tempest was stilled, and the deaf were made to hear, and the blind to see, and the dead were raised, and the sun was darkened, and the rocks were rent. The whole series of wonders connected with the incarnation and death of the Lord Jesus, was such as the world had not seen elsewhere, and such as was suited to hold the race in mute admiration and astonishment. If this be so, then religion is no trifle. It is not a matter of little importance whether we embrace it or not. It is the most momentous of all the concerns that pertain to man; and has a claim on his attention which nothing else can have. Yet the mass of people live in the "neglect"of it. It is not that they are professedly atheists, or deists, or that they are immoral or profane; it is not that they oppose it, and ridicule it, and despise it; it is that they simply "neglect"it. They pass it by. They attend to other things. They are busy with their pleasures, or in their counting-houses, in their workshops, or on their farms; they are engaged in politics, or in bookmaking, and they "neglect"religion now as a thing of small importance - proposing to attend to it hereafter, as if they acted on the principle that everything else was to be attended to before religion.

Which at the first - Greek "Which received the beginning of being spoken."The meaning is correctly expressed in our translation. Christ "began"to preach the gospel; the apostles followed him. John prepared the way; but the Saviour was properly the first preacher of the gospel.

By the Lord - By the Lord Jesus; see notes on Act 1:24.

And was confirmed unto us ... - They who heard him preach, that is, the apostles, were witnesses of what he said, and certified us of its truth. When the apostle here says "us,"he means the church at large. Christians were assured of the truth of what the Lord Jesus spake by the testimony of the apostles; or the apostles communicated it to those who had not heard him in such a manner as to leave no room for doubt.

Barnes: Heb 2:4

God also bearing them witness - By miracles. Giving them the sanction of his authority, or showing that they were sent by him. No man can work a miracle by his own power. When the dead are raised, the deaf made to hear and the blind to see by a word, it is the power of God alone that does it. He thus becomes a "witness"to the divine appointment of him by whose instrumentality the miracle is performed; or furnishes an attestation that what he says is true; see notes on Act 14:3.

With signs and wonders. - These words are usually connected in the New Testament. The word rendered "signs"- σημεῖον sēmeion - means any miraculous event that is suited to show that what had been predicted by a prophet would certainly take place; see Mat 12:38; compare note on Isa 7:11. A "wonder"- τέρας teras - denotes a portent, or prodigy - something that is suited to excite wonder or amazement - and hence, a miracle. The words together refer to the various miracles which were performed by the Lord Jesus and his apostles, designed to confirm the truth of the Christian religion.

And with divers miracles. - Various miracles, such as healing the sick, raising the dead, etc. The miracles were not of one class merely, but were various, so that all pretence of deception should be taken away.

And gifts of the Holy Ghost. - Margin, "Distributions."The various influences of the Holy Spirit enabling them to speak different languages, and to perform works beyond the power of man; see notes on 1Co 12:4-11.

According to his will - As he chose. He acted as a sovereign in this. He gave them where he pleased, and imparted them in such measure as he chose. The sense of this whole passage is, "The gospel has been promulgated to man in a solemn manner. It was first published by the Lord of glory himself. It was confirmed by the most impressive and solemn miracles. It is undoubtedly a revelation from heaven; was given in more solemn circumstances than the Law of Moses, and its threatenings are more to be dreaded than those of the Law. Beware, therefore, how you trifle with it, or disregard it. It cannot be neglected with safety; its neglect or rejection must be attended with condemnation."

Barnes: Heb 2:5

For unto the angels hath he not put in subjection - In this verse the apostle returns to the subject which he had been discussing in Heb 1:1-14 - the superiority of the Messiah to the angels. From that subject he had been diverted Heb 2:1-4, by showing them what must be the consequences of defection from Christianity, and the danger of neglecting it. Having shown that, he now proceeds with the discussion, and shows that an honor had been conferred on the Lord Jesus which had never been bestowed on the angels - to wit, the "supremacy over this world."This he does by proving from the Old Testament that such a dominion was given to "man"Heb 2:6-8, and that this dominion was in fact exercised by the Lord Jesus; Heb 2:9. At the same time, he meets an objection which a Jew would be likely to make. It is, that Jesus appeared to be far inferior to the angels. He was a man of a humble condition. He was poor, and despised. He had none of the external honor which was shown to Moses - the founder of the Jewish economy; none of the apparent honor which belonged to angelic beings. This implied objection he removes by showing the reason why he became so. It was proper, since he came to redeem man, that he should be a man, and not take on himself the nature of angels; and for the same reason it was proper that he should be subjected to sufferings, and be made a man of sorrows; Heb 2:10-17. The remark of the apostle in the verse before us is, that God had never put the world in subjection to the angels as he had to the Lord Jesus. They had no jurisdiction over it; they were mere ministering spirits; but the world had been put under the dominion of the Lord Jesus.

The world to come - The word rendered here "world"- οἰκουμένη oikoumenē - means properly the "inhabited,"or "inhabitable"world; see Mat 24:14; Luk 2:1; Luk 4:5; Luk 21:26 (Greek); Act 11:28; Act 17:6, Act 17:31; Act 19:27; Act 24:5; Rom 10:18; Heb 1:6; Rev 3:10; Rev 12:9; Rev 16:14 - in all which places, but one, it is rendered "world."It occurs nowhere else in the New Testament. The proper meaning is the world or earth considered as inhabitable - and here the jurisdiction refers to the control over man, or the dwellers on the earth. The phrase "the world to come,"occurs not unfrequently in the New Testament; compare Eph 2:7; 1Co 10:11; Heb 6:5. The same phrase "the world to come," צולם ‛owlaam הבּא habaa' - occurs often in the Jewish writings. According to Buxtorf (Lexicon Ch. Talm. Rab.) it means, as some suppose, "the world which is to exist after this world is destroyed, and after the resurrection of the dead, when souls shall be again united to their bodies."By others it is supposed to mean "the days of the Messiah, when he shall reign on the earth."To me it seems to be clear that the phrase here means, "the world under the Messiah"- the world, age, or dispensation which was to succeed the Jewish, and which was familiarly known to them as "the world to come;"and the idea is, that that world, or age, was placed under the jurisdiction of the Christ, and not of the angels. This point the apostle proceeds to make out; compare notes on Isa 2:2.

Whereof we speak - . "Of which I am writing;"that is, of the Christian religion, or the reign of the Messiah.

Barnes: Heb 2:6

But one in a certain place testified - The apostle was writing to those who were supposed to be familiar with the Hebrew Scriptures, and where it would be necessary only to make a reference in general without mentioning the name. The place which is quoted here is Psa 8:4-6. The "argument"of the apostle is this, that there stood in the sacred Scriptures a declaration that "all things were placed under the control and jurisdiction of man,"but that that had not yet been accomplished. It was not true (Heb 2:8) that all things were subject to him, and the complete truth of that declaration would be found only in the jurisdiction conferred on the Messiah - the man by way of eminence - the incarnate Son of God. It would not occur to anyone probably in reading the Psalm that the verse here quoted had any reference to the Messiah. It seems to relate to the dominion which God had given man over his works in this lower world, or to the fact that he was made lord over all things.

That dominion is apparent, to a considerable extent, everywhere, and is a standing proof of the truth of what is recorded in Gen 1:26, that God originally gave dominion to man over the creatures on earth, since it is only by this supposition that it can be accounted for that the horse, and the elephant, and the ox, and even the panther and the lion, are subject to the control of man. The argument of Paul seems to be this: Originally this control was given to man. It was absolute and entire. All things were subject to him, and all obeyed. Man was made a little lower than the angels, and was the undisputed lord of this lower world. He was in a state of innocence. But he rebelled, and this dominion has been in some measure lost. It is found complete only in the "second man the Lord from heaven"1Co 15:47, the Lord Jesus to whom this control is absolutely given. He comes up to the complete idea of man - man as he was in innocence, and man as he was described by the Psalmist, as having been made a little lower than the angels, and having entire dominion over the world.

Much difficulty has been felt by commentators in regard to this passage, and to the principle on which it is quoted. The above seems to me to be what is most probably true. There are two other methods by which an attempt has been made to explain it. One is, that Paul uses the words here by way of "allusion,"or "accommodation"(Doddridge), as words that will express his meaning, without designing to say that the Psalm originally had any reference to the Messiah. Most of the later commentators accord with this opinion. The other opinion is, that David originally referred to the Messiah - that he was deeply and gratefully affected in view of the honor that God had conferred on him; and that in looking down by faith on the posterity that God had promised him (see 2Sa 7:16), he saw one among his own descendants to whom God would give this wide dominion, and expresses himself in the elevated language of praise. This opinion is defended by Prof. Stuart; see his Commentary on Hebrews, Excursus IX.

(That the grand and ultimate reference, in Psa 8:1-9, is to the person of the Messiah, none can reasonably doubt. Both our Lord and his apostles have affirmed it; Mat 21:15-16; 1Co 15:27; Eph 1:22. Add to these, the place before us, where - as the quotation is introduced "in the midst of an argument, and by way of proof"- the idea of "accommodation"is inconsistent with the wisdom and honesty of the apostles, and therefore inadmissible. The opposite extreme, however, of "sole and original"reference to the Messiah is not so certain. There is a more obvious and primary reference, which at once strikes the reader of the Psalm, and which, therefore, should not be rejected, until disproved. The conjecture, which a learned author mentioned above, has made, regarding the course of thought in the Psalmist’ s mind, supposing him to have been occupied with the contemplation of the covenant, as recorded in 2 Sam. 7 and of that illustrious descendant, who should be the Son of God, and on whom should be conferred universal empire - at the very time in which he composed the Psalm - is ingenious, but not satisfactory.

The least objectionable view is that of primary and secondary, or prophetic reference. This relieves us from the necessity of setting aside the obvious sense of the original place, and, at the same time, preserves the more exalted sense, which our Lord and his apostles have attached to it, and the Spirit of course intended to convey. And in order to preserve this last sense, it is not necessary to ascertain what was the course of feeling in the Psalmist’ s mind, or whether "he"really had the Messiah in view, since the prophets, on many occasions, might be ignorant of the full import of the words which the Holy Ghost dictated to them. This view, moreover, is all that the necessity of the case demands. It suits the apostle’ s argument, since the great and prophetic reference is to the Messiah. It presents, also, a complete πληρωσις plērōsis of Psa 8:1-9, which it is allowed on all hands the primary reference alone could not do. It is sufficiently clear that such universal dominion belongs not to man, in his present fallen state. Even if it be allowed that the contemplation of David regarded "man as innocent, as he was when created,"yet absolutely universal dominion did not belong to Adam. Christ alone is Lord of all. Creation animate and inanimate is subject to him.

Here then we have what has been well styled: "the safe middle point, the μέτρον ἀριστὸν metron ariston , between the two extremes of supposing this, and such like passages, to belong only to the Messiah, or only to him concerning whom they were first spoken."This middle point has been ably defended by Dr. Middleton. "Indeed."says he, "on no other hypothesis can we avoid one of two great difficulties; for else we must assert that the multitudes of applications made by Christ and his apostles are fanciful and unauthorized, and wholly inadequate to prove the points for which they are cited; or, on the other band, we must believe that the obvious and natural sense of such passages was never intended, and that it is a mere illusion. Of Psa 8:1-9 the primary import is so certain that it could not be mistaken."The only objection to this double reference, worthy of being noticed, is connected with the clause, Ἠλαττωσας αὐτον βραχύτι παρ ̓ ἀγγελους Ēlattōsas auton brachuti par angelous , which, it is affirmed, must possess two senses, not only different, but opposite and contradictory.

In its primary application to man, the idea is plainly that of exaltation and honor. Such was the dignity of man that he was made "but a little"lower than the angels; on the other hand, the secondary, or prophetic application, gives to the language the sense of humiliation or depression. For, considering the original dignity of Christ, the being made lower than the angels, cannot otherwise be regarded. But may not the clause, in both applications, have the idea of exaltation attached to it? If so, the objection is at once met. And that this is the case has, we think, been satisfactorily made out. "What,"asks Prof. Stuart "is his (Paul’ s) design?"To prove that Christ in his human nature is exalted above angels. How does he undertake to prove this? First by showing that this nature is made but little inferior to that of the angels, and next that it has been exalted to the empire of the world."This note has been extended to such length, because it involves a "principle"applicable to a multitude of passages. On the whole, it may be observed in reference to all these cases of quotation, that the mind of the pious and humble reader will not be greatly distressed by any difficulties connected with their application, but will ever rest satisfied with the assertion and authority of people, who spake as they were moved by the Holy Spirit.)

What is man ... - What is there in man that entitles him to so much notice? Why has God conferred on him so signal honors? Why has he placed him over the works of his hands? He seems so insignificant; his life is so much like a vapor; he so soon disappears, that the question may well be asked why this extraordinary dominion is given him? He is so sinful also, and so unworthy; so much unlike God, and so passionate and revengeful; is so prone to abuse his dominion, that it may well be asked why God has given it to him? Who would suppose that God would give such a dominion over his creatures to one who was so prone to abuse it as man has shown himself to be? He is so feeble, also, compared with other creatures - even of those which are made subject to him - that the question may well be asked why God has conceded it to him? Such question may be asked when we contemplate man as he is. But similar questions may be asked, if, as was probably the case, the Psalm here be supposed to have had reference to man "as he was created."

Why was one so feeble, and so comparatively without strength, placed over this lower world, and the earth made subject to his control? Why is it that when the heavens are so vast and glorious Psa 8:3, God has taken such notice of man? Of what consequence can he be amidst works so wonderful? "When I look on the heavens and survey their greatness and their glory,"is the sentiment of David, "why is it that man has attracted so much notice, and that he has not been wholly overlooked in the vastness of the works of the Almighty? Why is it that instead of this he has been exalted to so much dignity and honor?"This question, thus considered, strikes us with more force now than it could have struck David. Let anyone sit down and contemplate the heavens as they are disclosed by the discoveries of modern astronomy, and he may well ask the question, "What is man that he should have attracted the attention of God, and been the object of so much care?"

The same question would not have been inappropriate to David if the Psalm be supposed to have had reference originally to the Messiah, and if he was speaking of himself particularly as the ancestor of the Messiah. "What is man; what am I; what can any of my descendants be, who must be of mortal frame, that this dominion should be given him? Why should anyone of a race so feeble, so ignorant, so imperfect, be exalted to such honor?"We may ask the question here, and it may be asked in heaven with pertinency and with power, ‘ Why was man so honored as to be united to the Godhead? Why did the Deity appear in the human form? What was there in man that should entitle him to this honor of being united to the Divinity, and of being thus exalted above the angels?’ The wonder is not yet solved; and we may well suppose that the angelic ranks look with amazement - but without envy - on the fact that "man,"by his union with the Deity in the person of the Lord Jesus, has been raised above them in rank and in glory. "Or the son of man."This phrase means the same as "man,"and is used merely to give variety to the mode of expression. Such a change or variety in words and phrases, when the same thing is intended, occurs constantly in Hebrew poetry. The name "son of man"is often given to Christ to denote his intimate connection with our race, and the interest which he felt in us, and is the common term which the Saviour uses when speaking of himself. Here it means "man,"and maybe applied to human nature everywhere - and therefore to human nature in the person of the Messiah.

That thou visitest him - That thou shouldst regard him or treat him with so much honor. Why is he the object of so much interest to the Divine Mind?

Barnes: Heb 2:7

Thou madest him a little lower than the angels - Margin, "A little while inferior to."The Greek may here mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Psa 8:1-9, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honor - a wonder that is not at all diminished when we think of the honor done to man by his connection with the divine nature in the person of the Lord Jesus. If in contemplating the race as it appears; if when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honor on our nature, how much more should we wonder that he has honored man by his connection with the divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honor should be put on "man"is what is suited to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honor been conferred on man?

Thou crownedst him with glory and honor. - That is, with exalted honor. Glory and honor here are nearly synonymous. The meaning is, that elevated honor had been conferred on human nature. A most exalted and extended dominion had been given to "man,"which showed that God had greatly honored him. This appeared eminently in the person of the Lord Jesus, "the exalted Man,"to whom this dominion was given in the widest extent.

And didst set him over ... - "Man"has been placed over the other works of God:

(1)\caps1     b\caps0 y the original appointment Gen 1:26;

(2)\caps1     m\caps0 an at large - though fallen, sinful, feeble, dying;

(3)\caps1     m\caps0 an, eminently in the person of the Lord Jesus, in whom human nature has received its chief exaltation. This is what is particularly in the eye of the apostle - and the language of the Psalm will accurately express this exaltation.

Barnes: Heb 2:8

Thou hast put all things in subjection ... - Psa 8:6. That is, all things are put under the control of man, or thou hast given him dominion over all things.

For in that he put all in subjection - The meaning of this is, that the "fair interpretation"of the passage in the Psalm is, that the dominion of "man,"or of human nature over the earth, was to be absolute and total. Nothing was to be excepted. But this is not now the fact in regard to man in general, and can be true only of human nature in the person of the Lord Jesus. There the dominion is absolute and universal."The point of the argument of the apostle may be this. It was the original appointment Gen 1:26 that man should have dominion over this lower world, and be its absolute lord and sovereign. Had he continued in innocence, this dominion would have been entire and perpetual. But he fell, and we do not now see him exerting this dominion. What is said of the dominion of man can be true only of human nature in the person of the Lord Jesus, and there it is completely fulfilled.

But now we see not yet all things put under him - That is, "It is not now true that all things are subject to the control of man. There is indeed a general dominion over the works of God, and over the inferior creation. But the control is not universal. A large part of the animal creation rebels, and is brought into subjection only with difficulty. The elements are not entirely under his control; the tempest and the ocean rage; the pestilence conveys death through city and hamlet; the dominion of man is a broken dominion. His government is an imperfect government. The world is not yet put wholly under his dominion, but enough has been done to constitute a pledge that it will yet be done. It will be fully accomplished only in him who sustains our nature, and to whom dominion is given over the worlds."

Poole: Heb 2:1

Heb 2:1-4 The obligation we are under to give more earnest heed

to the gospel doctrine.

Heb 2:5-18 The dominion of the world to come was not granted to

angels, but to the Son of man, whom it behoved to

undergo a previous course of humiliation and suffering.

In this and the three following verses the apostle applieth the doctrine of the great gospel Prophet’ s being more excellent for nature and person than any of the angels in respect of his Deity; and from thence inferreth the dnty, that since God speaking by the prophets is to be heard by those to whom he sends them; how much more when speaking to them by his Son-prophet, who so infinitely excelleth not only all prophets, but angels too!

We ought to give the more earnest heed we believers, who know the things spoken to be good for us, whether apostles, ministers, or Christian members, by the indispensable necessity laid on us by God’ s precept, are obliged more abundantly, exceeding abundantly, than formerly they had; more than they gave to Moses and the legal ministry, excessively beyond that, 2Co 11:23 Eph 3:20 ; to give heed with an attentive and intent mind, so as to have hearts fastened to what was diligently considered of before, received, believed; heeding them so as to retain and practise them; so to believe, profess, be, keep, and do what he speaks from the Father to them, having souls knit and cleaving to them, Jam 1:22,25 .

To the things which we have heard all that mind and will of God which his Son revealeth to us fully, the whole gospel doctrine which by himself, and by his Spirit in the apostles, he had preached and written to them, Rom 10:14-16 .

Lest at any time we should let them slip an act opposite to the former giving heed, which is by them to be denied, viz. their being like leaking vessels, or having chinks open in their souls, letting by them slide out the most precious gospel of Christ, as water out of a cracked, leaky, broken vessel, or split on the ground. All forgetfulness of memory, all apostacy in heart or profession, is that which the Spirit forbiddeth in this metaphor, pararruwmen . Their danger as to their persons is made a motive to this duty, Heb 2:3 , and is not therefore so immediately concerned in this, though it may be implied, for none will let the gospel of Christ slide from them who will not, as to their persons, slide from him at last.

Poole: Heb 2:2

This and the following verse is a rational motive used by the Spirit to enforce the foregoing duty, and shows the danger of their persons by the neglect of it.

For if the word spoken by angels for if the law of God delivered by the ministry of angels to these Hebrews’ forefathers at Mount Sinai, Deu 33:2 , as ministers, and servants of Christ there, Act 7:38,53 , compare Gal 3:19 , and all other revelations of God’ s will to Moses and the prophets by angels, consisting of precepts, prohibitions, promises, and comminations, the whole body of God’ s laws contained in the Old Testament. The term by which law is expressed, logov , signifies in most of the Eastern languages a command as well as a word; and legein , to command, as well as to speak. The force or obligation of this law or word was from God the Redeemer, whose word it was, though published and promulgated to the church by angels.

Was stedfast made firm by the solemn sanction of God, with a penalty, if any durst use it arbitrarily, or despise it; there was no violating it by commission or omission without being punished for it; God establishing it by fulfilling promises and executing judgments, Heb 10:28 . Not a contumacious transgressor of it could escape his punishment; which made the law firm and valid; see Deu 17:10 , &c.; and this not only as the law of a Creator, but of a Redeemer, stablashing of it by entering into a covenant with them by it, and they confirming it, Jos 24:22,24 .

And every transgression and disobedience every contumacious going beside the law, or casting it aside by commission of evil, or rejecting prohibitions, or disobedience to positive laws by omission of what they required. And by a metonymy is understood transgressors by either of these ways.

Received a just recompence of reward a just retribution, a righteous proportionable rendering of punishment to them for their sin; evil for evil, and death for sin, executed either immediately by God, or mediately by his instruments of government, according to the exact grains of justice, Rom 2:5-13 . This punishment was either inflicted on, or received certainly by, the offender in his own person if capital, or in his representative sacrifice for lesser crimes, Heb 10:28 Rom 1:32 1Co 10:5-11 .

Poole: Heb 2:3

How shall we escape? This consequent answereth the antecedent in Heb 2:2 , but in one part of it, that which concerns the punishment of the transgressors of the law, thus: If the word by angels, much more the word by the Son; and if sins against that were punished, much more sins against this: the Spirit including the sanction of the gospel’ s power in the judgment which it pronounceth upon its despisers, which it could not do if it were not established. The interrogative how, introducing the consequent, is vehemently negative; by no means, or there is no possibility of our escaping in the case proposed: compare the close of Isa 20:6 . There is no avoiding the righteous punishment which the just God doth threaten gospel sinners with, such as is recorded in Mat 10:15 11:22,24 2Th 1:7-9 Heb 10:28,29 ; none can escape it, neither I nor you, if such transgressors; external offices, or church privileges, will not excuse any one from the just punishment and retribution of God.

If we neglect so great salvation if being careless, so as to despise and make light of the gospel, or to reject it, Heb 8:9 Mat 22:5 . Opposed this is to the sins of commission and omission about the law; any denial of receiving it, or of a progress into the necessary duties it requires, so to neglect them as to end in apostacy. For the gospel law of Christ revealing and promising salvation to believers, opposed here to the law given by angels, will make safe all spiritual good both for time and eternity to the sincere believers and obeyers of it. The gospel is called salvation metonymically, because the subject matter of it is salvation, Eph 1:13 , and it hath a causal power and virtue to save, Act 13:26 Rom 1:16 ; opposed to the law, which was the ministration of death and condemnation, 2Co 3:7,9 , being revealed by angels under carnal types and temporal promises, and, by reason of the veil on their hearts, became killing to them. The word by the Son is salvation, because a full and clear discovery to it. This salvation is transcendent, being not a terrene or temporary, but a heavenly, eternal salvation, delivering those who truly obey it from the worst of enemies, the sorest and most lasting punishment, and instating them in eternal happiness and blessedness in heaven. This was great for clearness of light, 2Co 4:4 , and diffusive efficacy and success.

Which at the first began to be spoken by the Lord an aggravation of the neglect of this salvation from the Lord publishing it. It had its rise and beginning from the Fountain of all truth, and was first by voice and preaching made known to the Hebrews, and such Gentiles as came to hear the promulgation of it, Mat 4:17 , at Christ’ s solemn entering on his ministry, above three years before his death and resurrection. And it may refer higher; for as it was most clearly, plainly, sweetly, and eminently preached by himself, beyond what was taught by the prophets in the Old Testament, or John; yet he first preached it himself in the beginning to our apostate parents in Paradise, Gen 3:15 , and he preached it in all the prophets publishing of it since: yet this priority may be in respect of the ministry which he ordained to follow him, and not of that which went before. It was so preached by the Lord himself, the Mediator, Lord of life and death, Head of angels and all principalities and powers, the great Prophet, swaying all things by the word of his power. The law was preached by angels, the gospel by God the Son himself, Heb 1:2 ; and so is preferred before the law, in respect of its ministration by the Head, not of its authority.

And was confirmed unto us by them that heard him settled it was, made firm and authentical, by himself. The Trinity bear witness to it in heaven, confirm it on earth by miracles, signs, and wonders, and mighty deeds, by Christ, Joh 5:36 , by his apostles, 2Co 12:12 , and by the gifts of the Holy Ghost in great variety distributed to his apostles and publishers of this gospel, which made their ministration of it effectual, Act 2:1-3 ; compare 1Co 12:9-11 ; even to the apostles and Hebrews, and to all who believe, it is so confirmed. Nor is Paul less the writer of this Epistle for that he joins himself with them, since he did hear both the Lord and the apostles, and was confirming those of them with whom he had fellowship, and was confirmed by them, Act 9:17,19 Ga 2:9 . Christ’ s disciples and apostles heard this gospel from him, and did witness it by preaching, writing, and sealing it with their blood, Phi 1:12 2Pe 1:16,17 ; which confirmation by their sufferings was instrumental, mediate, and subservient to the miracles and gifts of the Holy Ghost enjoyed of them and wrought by them.

Poole: Heb 2:4

God also bearing them witness: here is a further aggravation of the neglect of the gospel of salvation, from God’ s testifying to it by the works and gifts of his Holy Spirit: such sin grievously, and will receive a proportionable punishment; for God, the Father, Son, and Holy Spirit, cotestify with all those instruments confirming the gospel of salvation, with a testimony peculiarly fitted to it; yet in this joint witnessing God is the highest, and autov pistov , only to be believed for himself.

Both with signs and wonders by works above nature’ s reach, signifying God’ s being in and approving the gospel law, which they attend, Mar 16:17 . More numerous and glorious were these than they which confirmed the law, Act 2:22,43 4:30 ; such strange works as raised admiration in all that saw them, and are prodigious to those that hear of them, or read them, Rom 15:19 .

And with divers miracles miraculous works, such as are compassed only by a Divine, supernatural power; and variety of these, as healing all diseases, raising the dead, ejecting devils, Mar 16:17,18 ; works of as great mercy, as wisdom or power.

And gifts of the Holy Ghost, according to his own will as gifts of tongues, prophecies, &c., Rom 12:6-8 ; compare 1Co 12:7-10 ; such as nature could not furnish any with, but the Redeemer did by his Spirit, commmunicating them to various persons of divers kinds and indifferent degrees. From, by, and for himself he giveth out these wonderful works; his will the only rule for time, persons, manner, and measure of their distribution, allotting all their portion, Rom 12:3 1Co 7:17 12:4,7,11,18 Eph 4:7 .

Poole: Heb 2:5

For unto the angels: the Spirit having applied the doctrine of the great gospel Minister, exceeding the prophets of old, and having a more excellent name and office than angels, in respect of his Deity, pursues to show these Hebrews, that he is so likewise in respect of his humanity, the other nature in his person. This he proves negatively in this verse. The rational particle introducing, shows it to be a demonstration of his excelling angels, having a world to come subjected to him, which they have not; for so none of these incorporeal, intellectual, spiritual substances, so often diminished before, have; because those Hebrews were more addicted to esteem of them, and the law ministered by them, than of God the Son incarnate and his gospel.

Hath he not put in subjection this God the Father, Son, and Spirit, the Creator who formed all things, and had right of disposing all things under their proper Lord, hath not put under their ordering or government; he never decreed, foretold, or promised that it should be under their authority.

The world to come must be interpreted by that scripture, where it is asserted and proved that it was subjected to the great gospel Minister, and that is in Psa 8:5-8 . It is a world that must consist of heaven and earth; compare Heb 2:3,6,7 . It was a world not come when Paul wrote this Epistle to the Hebrews, see Heb 2:8 . It is a world distinct from this present world, Eph 1:21 , in which God-man must eminently reign; a world between this world and a heavenly one which is to come, in respect of us, Luk 18:30 1Ti 4:8 . A world to come, which the angels have nothing to do with, as they have with this, which is greatly under their administration; such as consists of a new heaven and a new earth, in which dwelleth righteousness, 2Pe 3:13 ; for Peter asserts, that Paul, according to the revelation given him of it, had written to these Hebrews, and eminently in this text. And unto this do the prophets give witness, Isa 65:17,18 66:22 : and of his day of rest and sabbath in it, as Heb 4:7,9,10 ; so Isa 66:23 . And for their restitution in this world to come do the creatures groan, Rom 8:19-23 , that they may be therein under the happy administration of the Second Adam, the Lord from heaven. And of this the 8th Psalm Psa 8:1-9doth assure us; for it is not, as some have imagined, a representation of the state of the first Adam, but of God-man, the Second Adam, and his world; for Christ applieth it to himself, and testifieth it was written of him, and it is not compatible in itself to any other, Mat 21:16 . This world to come is a heavenly world, begun by Christ to be created when he commenced to preach the gospel covenant, which angels were not to meddle with, as they did the law, but was only to be ministered by men, Psa 8:2 ; through whose ministry of the word by the Spirit, is ingrafted into the sinful nature of the elect a new creature, whereby they are delivered from this present evil world, Gal 1:4 , and fitted for being inhabitants of this new one, 2Co 4:6 5:17 ; compare Eph 4:22-24 ; which hath been preparing by Christ’ s casting down heathenism and Judaism by the gospel, Luk 10:18 Heb 12:26 , and bringing them into a new world of ordinances and church privileges, fitted for them, and called by the Spirit, the kingdom of heaven, it surpassing the Sinai church state as much as heaven doth earth. And he is now proceeding to cast down papism, or Roman Christian paganism, and Mahometism, Rev 19:19-21 , and to subdue the generality of men, both Jews and Gentiles, to himself, Zec 14:9 Rom 11:25,26 ; when this Christian heavenly frame shall be advanced to a higher degree by the descent of the new Jerusalem from God out of heaven, Rev 21:1,2 22:1-5 ; in the which the kingdom of Christ shall be most peaceable, glorious, and prosperous. And to the rendering of it eminently so, Scripture seems to intimate, that the bodies of the martyrs of Jesus shall be raised, and their souls united to them, and so be made conformable to Christ’ s glorified person, Phi 3:21 ; compare Rev 20:4-6 . These will their Lord send down into this new world, and to have the same state in it, and to perform the same offices to the saints, as the angels had and did in the world past, Mar 12:25 ; there to be kings, and reign as the angelical thrones and principalities did before, Rev 5:10 20:4 . As priests, help on the saints’ duties, and instruct them in the matters of the kingdom of God, and so answer in conformity to their Head, as he was forty days after his resurrection; during whose reign in this new world the devil shall be chained up, so as they shall not be infested, nor the nations deceived, as formerly they were by him, Rev 20:1-3 , so as there shall be no need of good angels to oppose or restrain him. At the close of which thousand years the devil will be loosed for a little while, as Heb 2:3,7,8 , and infest the world, when the great Lord and King of it shall in the greatest solemnity descend into the air with all his hosts of angels; and by the trumpet of God sounded by the arch-angel, the dead in Christ shall first be raised, and the living changed in the twinkling of an eye; and being openly owned and acknowledged by the Supreme Judge, shall be assessors with him; when the judgment shall proceed by the angels bringing devils and all impenitent mankind to the bar of Christ, where the vast accounts of them shall be cast up and audited, and on the charge against them they shall be found speechless and convict, so as the great Judge shall solemnly sentence them, and it be assented to and applauded by all the saints, Rev 20:2,11,12,15 , compare 1Co 6:2,3 , and be as gloriously executed by the ministering angels, Mat 13:41-43 . And so this great King and Lord, having thus shut up the scene of this world, shall return in triumph into the heaven of heavens, and there in the height of his glory deliver up his kingdom to the Father, that God may be all in all, 1Co 15:22-28 .

Whereof we speak we describe it further in the following testimony, and in this Epistle, as to some part of it.

Poole: Heb 2:6

But one in a certain place testified: the Spirit proves affirmatively out of one of the prophets, that with these Hebrews it might have the more weight and authority, by an elliptical speech, that this world to come was subject to the great gospel Minister: But to Jesus he put in subjection the world to come, as one testifieth. This one was the king and prophet David, a Lord and Son to whom was this Jesus; the title of the 8th Psalm Psa 8:1-9ascribes it to him: he is not particularly named, because these Hebrews well knew it, yet he diemarturato , thoroughly testified, or most expressly, giving a full confirmation of what is asserted, that Jesus is the Lord of the world to come: and this certain place was a well known place, and very ready with those, even Psa 8:1-9 .

Saying making it known by word and writing there beyond any contradiction.

What is man? the subject of David’ s admiration is not the first Adam, nor any mere man, but the gospel Prophet, God-man, a most eminent One, the Messiah of these Hebrews, the man Christ Jesus, 1Ti 2:5 ; and to him only are the privileges vouchsafed agreeable, and by him only enjoyed. For Adam had now lost his dominion when this Psalm was penned, and was never so honoured as to have all things under his feet, even principalities and powers, which Christ had, Heb 2:8 Eph 1:20-22 ; and Christ interprets it of himself, Mat 21:16 . The expostulation is resolvable: Man is nothing in himself, that such royalty should be assigned to him.

That thou art mindful of him that God should respect him, should remember and design such a worm as man for so great preferment, as union to the Deity and universal dominion.

Or the Son of man: this is the peculiar title of the Second Adam. Adam was a man, but not the son of man, but of God by creation, Luk 3:38 ; but the Spirit testifieth this of Christ, Dan 7:13 ; Lord of the sabbath, Luk 6:5 ; God-man, Joh 3:13 5:27 .

That thou visitest himepiskepth , to be peculiarly inspected; and with a special care concerned for him, so industriously and with so great a providence to afford him suitable succour. The form of it is an expostulation with admiration: it is an amazement at the discovery of so stupendous love to man. How emptied he himself for sinners! This work of Christ is the greatest wonder and astonishment to angels.

Poole: Heb 2:7

Thou madest him: ’ Hlattwsav , so diminished, as it supposed the subject to be in a higher condition before: this no man ever was, but the man Christ Jesus: see Phi 2:7,8 .

A little lower than the angels: bpacu ti , may refer to his condition, and to the duration of it. He was lower a little in his nature, being a man and servant; in his condition, suffering and dying; yet this was but for a little while, being about thirty-three years in the form of a servant, and three days in the grave, Eph 4:9 : so he was lesser than the angels, in the Psalm styled Myh la God’ s sons, Psa 97:7 , to whom he is here compared; though it be a truth he is lesser than God in the human nature.

Thou crownedst him with glory and honour an allusion to the crowning of kings at their inauguration; so God visibly took him up to heaven, set him down on his right hand on his throne, and conferred on him the highest royal dignity, honour, and glory, though the Hebrews disesteemed him, Eph 1:20,21 4:9,10 Php 2:9 .

And didst set him over the works of thy hands his institution to his mediatory sovereignty and dominion, as the supreme Lord of all that God made in heaven and in earth, to order, rule, command, and dispose of them as he will, Psa 8:6 : compare Phi 2:10,11 .

Poole: Heb 2:8

Thou hast put all things in subjection under his feet the impartial, righteous Jehovah the Father, is the relation in the Trinity, spoken of in the relative Thou, throughout these verses. He is God’ s King; for his personal worth and excellencies, preferred before principalities and powers, and every name; before all persons, things, and places, the world to come as well as this: all angels, as well as men; all creatures wherever, in heaven, earth, sea, or hell; are under his sovereign dominion, they all lie at his feet, to dispose of as he pleaseth; they are all set in subjection to him by the ordination of his Father: see Psa 8:6-8 1Co 15:24-29 Eph 1:20-22 Phi 2:9,10 Col 2:10 . According to the Eastern custom, as subjects lie prostrate at the feet of their sovereign, so do all creatures to him who is Lord of lords, and King of kings, as Exo 11:8 , see the margin; Isa 49:23 . They bow down and worship him as their own Lord; but as being under his feet signifies the utmost subjection of them to him, and his triumph over them, it especially refers to his enemies, sin, devils, sinners, and death; as Joshua, a type of him, did, Jos 10:23,24 ; showing thereby what God would do with all the rest. Allusive to this is Isa 51:23 , especially to all the enemies of his Son, as Psa 110:1 1Co 15:25,27 . As to his church, it is his body, and though distant from him as creatures, and so worshipping and honouring of him as elect angels, yet being his queen too, she loves and honoureth him as a wife, Psa 45:9,11 Eph 1:22,23 Eph 5:23,24 : she hath her subjection as well as her dignity; she is not a peer to him before marriage: but as Eastern emperors marry slaves born or captivated, because they acknowledge no king greater than they, or equal to them; so Christ takes sinners and makes them his body, his church, his queen, who though for condition are under his feet, yet he so dearly loves them, that he takes them thence, and sets them at his right hand.

For in that he put all in subjection under him, he left nothing that is not put under him: if nothing is left unsubjected, then angels and the world to come are subjected to him; and it is evident they are so, by their ministering to him at his conception, birth, danger from Herod, temptations by the devil, at his entrance on his ministry, at his passion, at his resurrection, ascension, and since his session on his throne, obeying his commands, and performing his errands, Psa 8:8 .

But now we see not yet all things put under him it is evident to our sense and experience, that though he hath obtained this sovereign dominion over all on his ascension, yet he hath not exerted his power in utterly subjecting and triumphing over his enemies at present, nor in reducing all his own people to subjection to him; yet this shall be gradually done in every age, and completely when he shall come to be glorified in his saints, to punish his enemies with everlasting destruction, 1Co 15:24,26 2Th 1:7-10 Rev 20:11-15 .

PBC: Heb 2:1

This is the first of five warnings in Hebrews. These Hebrew Christians were in danger of losing their faith. The persecution they encountered from their own Jewish friends and relatives was almost too much for them to bear. In the midst of the pressure, they were losing focus on the Glory and Supremacy of Christ. Their faith had been shaken; it was slipping from their minds.

" Therefore"

In the light of the superiority of Christ to the prophets and the angels; This word indicates that the argument from chapter one that the Son is superior to angels is not purely theoretical, but supremely practical and related to life;

" give the more earnest heed"

Those of us who have been blessed with the superior blessing of God’s full and final revelation in his Son have a greater responsibility than anyone before us, for " unto whomsoever much is given, much is required;" {Lu 12:48}

" lest at any time we should let them slip"

The gospel only saves the believer " if he keeps in memory what was preached" .{1Co 15:2} The importance of retaining the word we hear and giving constant and diligent attention to it cannot be overstated.

381

PBC: Heb 2:2

Why is it important to remember the word God has spoken? Because we have a superior revelation through Jesus Christ than the Jewish people had in the Old Testament.

" the word spoken by angels"

Now we see why the writer went into such great detail in chapter one to establish the Son’s supremacy to angels. It is precisely because Christ is incomparably superior to angels that God’s word through him is of such crucial importance. This " word spoken by angels" is a reference to the giving of the law at Mt. Sinai, which was mediated by angels according to De 33:2; Ps 68:17; Ac 7:53; Ga 3:19. The point is that Christians must pay closer attention to the gospel, declared by God’s own Son, than the fathers did to the law, which was declared by angels.

" was steadfast, and every transgression and disobedience received a just recompense of reward"

The law, spoken through the mediation of angels was binding and firm. Its penalties were strictly enforced upon those who disobeyed it, and neglect of the law, as the history of Israel demonstrates, brought severe consequences.

379

PBC: Heb 2:3

The author is emphasizing the great consequences of apathy and unconcern.

" How shall we escape"

We, who have received a superior message face even greater consequences. If the law conveyed by angels was so unchallengable, then we, who have received complete revelation through Jesus Christ face an even graver peril if we are cavalier and inattentive to the gospel. John Calvin said, " The more precious [God’s gifts] are, the baser is our ingratitude if they do not have their proper value for us."

" if we neglect so great salvation"

The surpassing glory of the gospel to the law makes negligence (i.e. unconcern displayed by turning one’s back on, as the Hebrews were ready to do) of the gospel a sin of unparalleled seriousness. God’s judgment is, consequently, inescapable.

" at the first began to be spoken by the Lord"

For those who were saying, " Our fathers received the law through angels, but we received the gospel only through men," the writer reminds them that even though we received it from the apostles (" them that heard him" ), the true mediator of that message is the Lord himself. The fountain of what you believe, says the writer, is God the Son.

" confirmed unto us by them that heard him"

The apostles had received revelation directly from the Lord; consequently, they spoke with complete authority. Through them, the message has been given to us in the New Testament, God’s very word. It was " confirmed" by their preaching, by their verbal testimony. How do we know, someone asks, if they were telling the truth?

375

PBC: Heb 2:4

The preaching of the apostles was empirically validated by supernatural sign gifts and miracles, for " the Jews required a sign" .{1Co 1:22} Because they did not have the New Testament to verify their personal testimony (for God was using them to write the N.T.), God validated their preaching supernaturally. After the apostles, these sign gifts largely ceased. {1Co 13:8-10} God still works miracles today, but not through men. In the only three periods in human history when he has given men the power to work miracles (i.e. Moses/Joshua; Elijah/Elisha; Jesus/Apostles), it has been for the purpose of validating the miracle worker as an authentic servant of God. Once the sacred canon of Scripture was complete, and once the gospel went to the Gentile, that is, by A.D. 70, mediate miracles came to an end. {Mic 7:15; 1Ti 5:23} Miracles, in other words, were not primarily intended as acts of mercy, but as a means to the end of authenticating the miracle worker as God’s messenger.

In the light of this sobering passage, how serious should we be toward God’s word? Since God has spoken, how should we respond?

384

PBC: Heb 2:5

" For unto the angels hath he not put in subjection the world to come, whereof we speak."

Although God assigned man stewardship of the natural creation, he has not allowed either men or angels to claim dominion over the world to come. God reserves exclusive claim to eternal dominion!

Does our belief about God permit us to accept this truth? Does this teaching from Psalms and Hebrews harmonize with our Sunday sermons? Does it blend with our daily thoughts about God and his position in the universe and in our lives? The Bible offers no middle ground. We can challenge God and falsely claim equality with him, or we can joyfully accept his exclusive claim to deity. Everything we believe will rotate around the central theme of our religion? Do we see God or man at the center of our faith? 51

The Second Adam Heb 2:5-18

The theme of Christ’s superiority to the angels continues to the end of chapter two. If you consider the warning in Heb 2:1-4 as a parenthesis, then Heb 2:5 continues the thought in Heb 1:14. Let’s put the two verses together, omitting the parenthetical statement: " Are [angels] not all ministering spirits sent forth to minister to them who shall be heirs of salvation? For unto the angels hath he not put in subjection the world to come..." In other words, not only is the Son superior to the angels; God’s redeemed people [i.e. heirs of salvation], by virtue of their relationship to the Son as " joint-heirs with Christ," are as well. The angels exist to serve the redeemed. In nature, they are above men; in grace, they are our ministers. That’s the point.

Adam, As He Was Intended to Be

On that basis, the writer proceeds to develop a Biblical doctrine of man. First, he shows us what man was intended to be. {Heb 2:6-8}a Quoting from Ps 8:1-9, the writer says that man was given the privileged position of governor of creation. God gave Adam dominion, the authority to rule over creation’s vast domain.

Adam, As He Is

Is man presently exercising dominion over creation? Is he now in control? No, as the writer says, " but now we see not yet all things put under him."{Heb 2:8}b In fact, something has gone terribly awry. Weeds have overgrown paradise. Instead of exercising dominion and mastery of his world, man is the slave and victim of his circumstances and temptations. In fact, he lives his life in bondage to the fear of death {Heb 2:15} and is sorely tempted and tried in the world. {Heb 2:18} Man is not what he was intended to be.

" A Second Adam, to the Rescue Came"

The ‘first man Adam’ is an ignoble sight. " But we see Jesus," {Heb 2:9} the Second Man, ‘the last Adam’,our Lord from heaven. {1Co 15:45} He also " was made a little lower than the angels." Though the first Adam failed his assignment, the Second Adam did not. {Ro 5:18}ff

What was that assignment? Why did God’s Son subject himself to a position of subordination to the angels? " For the suffering of death, that he by the grace of God should taste death for every man." {Heb 2:9} His mission was to " bring many sons unto glory," {Heb 2:10} to " sanctify [his] brethren," {Heb 2:11} to make his Father’s character and counsels known to the church, {Heb 2:12} and to secure the salvation of " the children which God had given" him. {Heb 2:13}

How could God’s Son accomplish such a mission? It necessarily required the assumption of a human nature- " Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same- For verily he took not on him the nature of angels; but- the seed of Abraham..." {Heb 2:14,16} What a tremendous sacrifice our Man had to make in order to rescue his brethren from the consequences of sin! He had to step down to a position beneath the angels! But (marvellous grace!), he did it willingly.

In order to defeat the fallen angel called " the devil," the Second Adam subjected himself to death, knowing that through His death, he would secure " the death of death" and the deliverance of his brothers. {Heb 2:14} He voluntarily subjected himself, furthermore, to all of the sufferings, hardships, and temptations of human experience, being made in all things " like unto his brethren;" {Heb 2:17} consequently, as our great High Priest, our Man in heaven, He is capable and qualified to minister to those of us who still live in the backwash of the first Adam’s ignominy.

This passage, in profound brevity, encapsulates the gospel message. This is the story of two men, the one who failed, and the One who triumphed. Though the Son had to stoop lower than angels to rescue his brethren, He has now been elevated to the right hand of the Majesty on high, to the supreme position of the universe, where he now ministers to his own as their Great High Priest. Are you encouraged?

383

Haydock: Heb 2:1

Lest perhaps we should let them slip away,[1] or run out, like water out of leaking vessels, which is lost, and cannot be take up again. According to the letter it is, lest we run out; the sense must be, lest we do not sufficiently attend to these truths. (Witham)

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[BIBLIOGRAPHY]

Ne forte pereffluamus, Greek: mepote pararrnomen.

Haydock: Heb 2:2

For if the word spoken by the Angels, &c. That is, if the law delivered to Moses by Angels, became firm and was to be obeyed, and the transgressors punished, how much more is this true of the new law delivered by our Lord Jesus Christ himself, and preached by his disciples that heard him, and which hath been confirmed by so many miracles, and by so many gifts of the Holy Ghost, which the believers have received? (Witham)

Haydock: Heb 2:4

The miraculous powers of the Almighty bestowed in the early ages [centuries] of the Church, for the establishment and propagation of the faith, became afterwards less frequent, as there was less need of them; but they have ever been totally withdrawn, as some pretend, nor has there passed a single age from that of the apostles down to the present time, in which several most evident and stupendous miracles have not bee wrought in the Catholic Church.

Haydock: Heb 2:5

God hath not put in subjection to the Angels the [2] world to come. By the world to come, is meant the Church of Christ to the end of the world, and succeeding to the state of those who served God under the old law. The former world, under the law of Moses, might be said to be subject to Angels, by whom that law was delivered; but the church of the new law is subject to Christ, its author and publisher. (Witham)

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[BIBLIOGRAPHY]

Orbem terræ futurum, Greek: ten oikoumenen ten mellousan.

Haydock: Heb 2:6

But one; to wit, the author of the 8th Psalm said, what is man, &c. that it, man, or mankind, considered in his own frail nature, corrupted by sin, guilty of eternal death, that thou shouldst be mindful of him, restore him to thy favour, and bestow such graces upon him? But the words of the psalm, and of St. Paul in this place, though they may be understood of every man, yet are to be taken as particularly spoken of Christ as man, or of the human nature of Christ, exalted by the real union with the divine person of the Son of God. (Witham) ---

If the sacred humanity of Jesus Christ spoke in this manner, when visited by the eternal word, with what humility ought a sinner to say: What is man?

Haydock: Heb 2:7

Thou hast made him a little less than the Angels. Man's nature, even the human nature of Christ in itself, is inferior to the nature of Angels, though raised to a degree of dignity above other creatures. (Witham)

Haydock: Heb 2:8

He left nothing subject to him. He speaks here of Christ, to whom God hath made all creatures subject, whether in heaven, earth, or hell; whether they have been, or shall be hereafter, as to the judge and the head of all. ---

But now we see not as yet all things subject to him. This will only be at the end of the world. At present the devils and the wicked make opposition against Christ and his elect. (Witham)

Gill: Heb 2:1

Therefore we ought to give the more earnest heed,.... This is an inference from the apostle's discourse in the preceding chapter; since he, by whom God has spoke in these last days, is his Son, who is infinitely above the angels, they being his creatures, and worshippers of him, and ministers to him, and his; therefore the greater regard should be had to the Gospel spoken by him: even to the things which we have heard; which are no other than the truths of the Gospel, which had been preached unto them, and which were heard by the apostles, who had preached them to them; and they had heard them from them, or from Christ himself, and were what their forefathers had desired to hear, and which the carnal ear has not heard; for there is an internal and an external hearing of the Gospel. Now it becomes the hearers of it to give heed, or attend unto it, to beware of that which is pernicious and hurtful, and to regard that which is good and profitable; and this giving heed takes in a close consideration of Gospel truths, a diligent inquiry into them, a valuable esteem of them, a strict adherence to them, and a watchfulness to retain what is heard, and to conform unto it: and this was to be done "more earnestly" than their forefathers had, or than they themselves had; or this may be put for the superlative degree, and signify, that they should give the most earnest heed; for they had the most abundant reason to give heed, since what they heard was not from Moses, and the prophets, to whom they did well to take heed, but from Christ the Son of God, who was greater than they: "lest at any time we should let them slip": and this either respects persons; and so the Vulgate Latin version renders it, "lest we should run out"; and the Syriac version, "lest we should fall"; and the Arabic version, "lest we should fall from honesty": which may intend partial slips and falls, to which the people of God are subject; and which are oftentimes owing to inadvertency to the word; for the Gospel, duly attended to, is a preservative from falling: or it may respect things, even the doctrines of the Gospel, lest we should let them slip out of us, through us, or besides us: the metaphor seems to be taken either from leaking vessels, which let out what is put into them; or to strainers, which let the liquor through, and it falls on the ground, and cannot be gathered up, and so becomes useless; and which is expressive of unprofitable hearing of the word, through inattention, negligence, and forgetfulness, and the irrecoverableness of it, when it is gone: the Gospel may be lost to some that hear it, as to any real benefit and advantage by it; and some who hear the Gospel may be lost and perish; but the grace of the Gospel can never be lost.

Gill: Heb 2:2

For if the word spoken by angels was steadfast,.... This is a description of the law, from whence the apostle argues to a stricter regard to the Gospel, as from the lesser to the greater: this is called "the word", and a terrible one it was; it was a voice of words, which they that heard entreated they might hear no more; it was the word "spoken" with an articulate voice, and was heard by the Israelites, and it was spoken "by angels". Jehovah the Father's voice was never heard; when he came to give the law, ten thousand angels came along with him; and the ministry of these he used in the delivery of the law; by them he spoke it; they formed in the air the voices heard; it was ordained by them, and given by the disposition of them; see Act 7:53. To which agree those words of Herod, spoken to the Jews, recorded by Josephus ^b; that we learn of God, δι' αγγελων, "by angels", the best of doctrines, and the most holy things in the law. And this was "steadfast"; firm, and sure, being the word of God, which cannot pass away, until it be fulfilled: it was confirmed by terrible signs attending it, and by the people's assent unto it; the penalty of it is sure and certain, in case of disobedience; and as to the form and ministration of it, it remained until Christ, the end of it, came; and as to the matter of it, so far as of a moral nature, it still remains: the judicial and ceremonial parts of it are abrogated; and the whole of it is abolished, as in the hands of Moses, and as a covenant of works, and as to the curse and condemnation of it, and with respect to justification by it; but it still continues as a cursing law to all that are under it; and as a means of conviction to sinners in the hands of the Spirit; and as a rule of walk and conversation to saints, as in the hands of Christ:

and every transgression and disobedience received a just recompense of reward; every precept of the law had a penalty annexed to it; and every breach of it was punished as that penalty required; and that according to the strict justice of God, and the just demerit of sin; and none escaped, but suffered the punishment due to the violation of the precept either in themselves, or in their surety; so steadfast and immovable was this law.

Gill: Heb 2:3

How shall we escape,.... The righteous judgment of God, and eternal punishment:

if we neglect so great salvation? as the Gospel is, which is called salvation; in opposition to the law, which is the ministration of condemnation; and because it is a declaration of salvation by Christ; and is the means of bringing it near, and of the application of it in conversion, and so is the power of God unto it: and it is a "great" salvation; the Gospel which reveals it is great, for the author of it is Christ; it has been confirmed by miracles, and attended with great success; and has in it great things, great mysteries, and exceeding great and precious promises: and the salvation which it declares is great; it is the produce of great wisdom; it is wrought by a great person, by a Saviour, and a great one, and who is the great God, and our Saviour; it has been procured at great charge and expense, even at the expense of the blood and life of the Son of God; and has been obtained through great difficulties; and is the salvation of the soul, the more noble part of man; and it is a complete and everlasting one: to "neglect" this, is to be careless of it; to condemn it, and to despise the ministers of it; and to make anything else but Christ the way of salvation: and the danger such are in is very great; it is not possible that they should escape divine vengeance, since their sin is so great, and attended with such aggravating circumstances; for it is a contempt of the grace and wisdom of God in providing such a Saviour, and a trampling under foot the Son of God, and a counting his blood as a common thing; and besides, there is no more sacrifice for sin, they can have nothing to atone for it; and that God, whom they offend hereby, is both omniscient and omnipotent, and there will be no escaping out of his hands: to which must be added, that this Gospel of salvation is that

which at the first began to be spoken by the Lord; by the Lord Jesus Christ himself; the Gospel was preached by him, and he was extraordinarily qualified for it; and he spake it as never man did: it was preached by John indeed, and by all the prophets before him, and to the Israelites in the wilderness, and to Abraham before them, and even to Adam in Eden's garden, which was the first time it was spoken; but then it was spoken to him by the Lord; by the Word of the Lord, the essential Word, the Son of God, as the ancient Chaldee paraphrases, which express the sense of the old Jewish church, show ^c: besides, it began most fully and clearly to be preached by him in the days of his flesh, so as it never was preached before, nor since; grace and truth, the doctrines of grace and truth came by him, in all their fulness and glory: and

was confirmed unto us by them that heard him; the Gospel is in itself firm and stable; nor did the words of Christ need any confirmation, who is truth itself, the "Amen", and faithful witness; but in condescension to human weakness, and by reason that Christ, as man, was not everywhere, and that by the mouth of more witnesses it should be established, he sent forth his apostles to preach it; who heard it from him, and they published it to the Jews first, as these were to whom the apostle writes, and then to the Gentiles. And though the apostle had it first by revelation from Christ himself, Gal 1:11 it was confirmed to him by Ananias.

Gill: Heb 2:4

God also bearing them witness,.... The apostles of Christ; God testifying to their mission and commission, and the truth of the doctrine they preached:

both with signs and wonders, and with divers miracles; such as taking up serpents without hurt, healing the sick, causing the lame to walk, and raising the dead, and casting out devils, and the like; all which were for the confirmation of the Gospel preached by them: a sign, wonder, or miracle, for these signify the same thing, is a marvellous work done before men, by the power of God, to confirm a divine truth; God is the sole author of miracles; and they were done in the first ages of Christianity, when they were necessary, to give evidence of the truth of it, and to establish men in it; and these were various, as before observed: and gifts of the Holy Ghost; such as besides gifts of healing and working miracles, gifts of foretelling things to come, discerning of spirits, speaking with divers kinds of tongues, and the interpretation of tongues, 1Co 12:8 according to his own will; either according to the will of God, who bore testimony by these miracles and gifts; or according to the will of the Holy Spirit, who distributed them to men severally as he pleased, 1Co 12:11.

Gill: Heb 2:5

For unto the angels,.... Though angels were concerned in the giving of the law, and were frequently employed under the former dispensation, in messages to men, and in making revelations of God's mind and will to them, yet to them

hath he not put in subjection the world to come, whereof we speak: by which is meant, not the future state of eternal glory and happiness in heaven, as opposed to this world, and the present state of things; though there may be much truth in this sense, as that the present world is in subjection to angels, and the world to come is not; the present world is much in subjection, though it is not put into subjection, to evil angels, who usurp a power over it, hence Satan is called the god and prince of this world; and it is in some sense in subjection to good angels, as they are used by God in the execution of his providential care and government, in influencing and assisting at the councils of princes, in inflicting God's judgments on kingdoms and nations, and in the special care of his own people: but the world to come, as opposed to this, is not at all subject to them; they are employed in carrying the souls of departed saints thither, and shall be with them there, and join with them in their service; but they will not be as kings, nor even as children, but as servants; much less is heaven at their dispose to give to whomsoever they please; it is only in this sense in subjection to Christ, the Prince of life, who has power to give eternal life to as many as the Father has given to him: but it is not of this world the apostle is speaking; he is speaking of something now, which bears this name, and in proof of it cites a passage out of Psa 8:1 where mention is made of sheep, and other things, which cannot refer to the world of glory: rather it designs the new heavens and new earth at the resurrection, and day of judgment, for these will not be put in subjection to angels; though of these the apostle is not speaking in the context: it seems therefore to intend the Gospel, and the Gospel dispensation and church state, in opposition to the Jewish state, and legal dispensation, which was called a world, and had in it a worldly sanctuary, and worldly ordinances, which is now at an end; and at the end of which Christ came, and then another world took place, here called "the world to come", as the times of the Messiah are frequently called by the Jews עולם הבא, "the world to come", the Gospel dispensation, the apostle was treating of in the preceding verses, in distinction from the law, the word spoken by angels; for the Gospel was not spoken by them, but by the Lord: the Gospel state is very properly the world to come, with respect to the Old Testament saints, who were looking for it, and in which old things are past away, and all things are become new; angels desire to look into the mysteries of it, and learn from the church the manifold wisdom of God; but not they, but men, are the dispensers of the doctrines of it; and Christ, he is the Head, King, Governor, and Father of this new world: so instead of "everlasting Father", the Septuagint render the clause πατηρ του μελλοντος αιωνος, in Isa 9:6 "the Father of the age", or "world to come"; and hence mention is made in the Jewish writings of עלמא דאתי דמשיחא, "the world to come of the Messiah" ^d.

Gill: Heb 2:6

But one in a certain place testified,.... That is, David, for he is the penman of the psalm, out of which the following words are taken; and though his name is not mentioned by the apostle, nor the particular place, or the psalm pointed at, as in Act 13:33 yet this was not through ignorance of either, nor out of disrespect to the penman; but because the apostle is writing to Jews, who were conversant with the Scriptures, and knew full well who said the words, and where they were: and it is usual with the Jews to cite passages in this manner; and the form by which the passage is introduced, by the word testified, is quite agreeable to their way of citing Scripture, of which there is another instance in Heb 7:17 and I think that this form is only used in this epistle to the Hebrews, with which they were acquainted: it is common with them to say, התורה העידה, "the law testified" ^e, as it is said in such or such a place; and here the apostle produces a passage, as a witness and testimony of the truth of what he had said, that the Gospel dispensation is not put in subjection to angels, but to the Messiah: the passage stands in Psa 8:4 which psalm belongs to the times of the Messiah, as appears from the non-application of it to others; and from the application of a passage in it to the children in his time, Mat 21:16 by Christ himself, and of the passage here by the apostle; nor in any other time was the name of the Lord excellent in all the earth, with which the psalm begins and concludes:

Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; "Enosh", the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, "Enosh", a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was "mindful of him"; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he "visited" him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration.

Gill: Heb 2:7

Thou madest him a little lower than the angels,.... In the Hebrew text it is, "than Elohim", which some render, "than God"; but it is rightly rendered by the apostle, "than angels"; and so the Targum, Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it. Christ was made a little lower than the angels, through the assumption of the human nature, which is inferior to angels, especially the corporeal part of it, and in this Kimchi makes the lessening to be; and more especially as that was assumed by Christ, with the infirmities of it; and by reason of the straits and indigencies he was brought into in it; besides, he was in it made under the law, which was given by angels, and to some parts of which they are not subject; and sometimes he stood in need of the ministry and support of angels, and had it; particularly he was made lower than they, when he was deprived of the gracious presence of God, and in the time of his sufferings and death; and which seem chiefly to be respected, as appears from Heb 2:9 and the word "little" may not so much intend the degree of his humiliation, as the duration of it; for it may be rendered, "a little while"; in which sense it is used in Act 5:34 as the Hebrew word מעט is in Psa 37:10 and so may respect the time of his suffering death; and at most the time from his incarnation to his resurrection; for he could not continue long in this low estate, which is matter of joy to us; he could not be held by the cords of death, but must rise, and be exalted above angels, as he is: and he was made so low by God, Jehovah the Father, whose name is excellent in all the earth, Psa 8:1 he preordained him to this low estate; he prepared a body for him, and had a very great hand in his sufferings and death; though neither of these were contrary to his will:

thou crownest him with glory and honour; with that glory he had with the Father before the world was, and which followed upon his sufferings and death; for through them he entered into it, and upon his resurrection had it, and he is ascended on high, where he has the honour to sit at the right hand of God, which none of the angels have; and therefore is now above them, though once for a while below them, and they are now subject to him:

and didst set him over the works of thy hands: over angels, principalities, and powers; over the kings of the earth, and all the inhabitants of it, and all things in it, and made him higher than the heavens, and gave him a name above every name.

Gill: Heb 2:8

Thou hast put all things in subjection under his feet,.... Good angels, men and devils, all things in heaven, earth, and sea; see 1Pe 3:22

for in that he put all in subjection under him, he left nothing that is not put under him; there is no one person or thing that is not subject to Christ; the subjection is the most universal, either voluntary or involuntary; whether they will or not, they are, and must be subject; God has left nothing but what he has put under his power:

but now we see not yet all things put under him; this seems to be an objection, and even a contradiction to what is before said; which may be removed by observing, that though this general subjection is not seen by us, it does not follow that it is not; and though it is not as yet visible, yet it will be: and besides, the apostle's sense may be, that no such general subjection to any mere man has ever been seen and known; as not to Solomon, nor Ahasuerus, nor Cyrus, nor Alexander the great, nor Julius, nor Augustus Caesar, nor any other; and this he may observe, to show the non-application of this passage to any but to Jesus Christ; and this sense is confirmed by what follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 2:2

¹ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

² tn Grk “through angels became valid and every violation.”

NET Notes: Heb 2:4

¹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

² tn Grk “and distributions of the Holy Spirit.”

NET Notes: Heb 2:5

¹ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

² sn See the previous reference to the world in Heb 1:6.

NET Notes: Heb 2:6

¹ tn Grk “remember him.”

NET Notes: Heb 2:7

¹ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

NET Notes: Heb 2:8

¹ tn Grk “you subjected all things under his feet.”

sn A quotation from Ps 8:4-6.

² sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

Geneva Bible: Heb 2:1

Therefore ^{( 1 )} we ought to give the more earnest heed to the things which ^{( a )} we have heard, lest at any time we ^{( b )} should let [them] slip.

^{( 1 )} Now pausing to show to what end and purpose all these things were spoken, that is, to understand by the excellency of Christ above all creatures, that his doctrine, majesty and priesthood, is most perfect, he uses an exhortation taken from a comparison.

^{( a )} He makes himself a hearer.

^{( b )} They are said to let the word run out, who do not hold it securely and remember the word when they have heard it.

Geneva Bible: Heb 2:2

For if the ^{( c )} word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

^{( c )} The Law which appointed punishment for the offenders: and which Paul says was given by angels, (Gal 3:19) and by Stephen also in, (Act 7:53).

Geneva Bible: Heb 2:3

How shall we escape, if we neglect so great salvation; ^{( 2 )} which at the first began to be spoken by the Lord, and was confirmed unto us by ^{( d )} them that heard [him];

^{( 2 )} If the neglect and disobedience of the word spoken by angels was not left unpunished, much less will it be tolerated if we neglect the gospel which the Lord of angels preached, and was confirmed by the voice of the apostles, and with so many signs and wonders from heaven, and especially with great and mighty working of the Holy Spirit.

^{( d )} By the apostles.

Geneva Bible: Heb 2:4

God also bearing [them] witness, both with ^{( e )} signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

^{( e )} This is the true purpose of miracles. Now they are called signs, because they appear as one thing, and represent another: and they are called wonders, because they represent some strange and unaccustomed thing: and powers because they give us a glimpse of God's mighty power.

Geneva Bible: Heb 2:5

^{( 3 )} For unto the angels hath he not put in subjection the ^{( f )} world to come, whereof we speak.

^{( 3 )} If it was an atrocious matter to condemn the angels who are but servants, it is much more atrocious to condemn that most mighty King of the restored world.

^{( f )} The world to come, of which Christ is Father, (Isa 9:6) or the Church, which as a new world, was to be gathered together by the gospel.

Geneva Bible: Heb 2:6

^{( 4 )} But one in a certain place testified, saying, ^{( g )} What is man, that thou art mindful of him? or the ^{( h )} son of man, that thou visitest him?

^{( 4 )} He shows that the use of this kingly dignity exists in this, that men might not only in Christ recognise the dignity which they have lost, but also might be through him advanced above all things, which dignity of men David describes most excellently.

^{( g )} What is there in man that you should have such a great regard for him, and do him that honour?

^{( h )} He refers to all the citizens of the heavenly kingdom as they are considered to be, before God gives them the freedom of that city in Christ, man, and sons of man.

Geneva Bible: Heb 2:7

Thou ^{( i )} madest him a little lower than the angels; thou crownedst him with ^{( k )} glory and honour, and didst set him over the works of thy hands:

^{( i )} This is the first honour of the citizens of the world to come, that they are beside the angels.

^{( k )} For they will be greatly honoured when they partake of the kingdom. He speaks of the thing that will be, as though it were already, because it is so certain.

Geneva Bible: Heb 2:8

Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing [that is] not put under him. ^{( 5 )} But now we see not yet all things put under him.

^{( 5 )} An objection: But where is this great rule and dominion?

Commentary -- Verse Range Notes

TSK Synopsis: Heb 2:1-18

1 We ought to be obedient to Christ Jesus;

5 and that because he vouchsafed to take our nature upon him;

14 as it was necessary.

Combined Bible: Heb 2:1-4

Superior to Angels.   

(Hebrews 2:1-4)   

The title of this article is based upon the fact that the opening verses of Hebrews 2 contains an exhortation based upon what has been said in chapter 1. Thus, our present portion continues the second section of the Epistle. Inasmuch as it opens with the word "Therefore" we are called upon to review that which has already been before us.  

The first section of the Epistle, contained in its first three verses, may be looked at in two ways: both as forming an Introduction to the Epistle as a whole, and as a distinct division of it, in which is set forth the superiority of Christ over the prophets. In what follows, to the end of the chapter, we are shown the superiority of Christ over angels. This is affirmed in verse 4, and the proofs thereof are found in verses 5-14. These proofs are all drawn from the Old Testament Scriptures, and the completeness and perfection of the demonstration thus afforded is evidenced by their being seven in number. Thus, centuries before He appeared on earth, the Word of Truth bore witness to the surpassing excellency of Christ and His exaltation above all creatures.  

As an analysis and summary of what these seven passages teach concerning the superiority of Christ over the angels, we may express it thus: 1. He has obtained a more excellent name than they verses 4, 5. 2. He will be worshipped by them as the Firstborn, verse 6. 3. He made them, verse 7. 4. He is the Divine throne-sitter, verses 8, 9. 5. He is anointed above them, verse 9. 6. He is the Creator of the universe, immutable and eternal verses 10-12. 7. He has a higher place of honor verses 13, 14.  

It is striking to note that these same seven quotations from the Old Testament also furnish proof of the sevenfold glory of the Mediator affirmed in verses 2, 3. There He is spoken of, first as the "Son:" proof of this is supplied in verse 5, by a quotation from the 2nd Psalm. Second, He is denominated the "Heir:" proof of this is given in verse 6, where He is owned as the "Firstborn." Third, it is said in verse 2 that He "made the worlds:" proof of this is given in verse 10 by a quotation from the 104th Psalm. Fourth, He is called "the Brightness of God’ s glory:" in verse 9 an Old Testament Scripture is quoted to show that He has been "anointed with the oil of gladness above His fellows." Fifth, He is the "express Image" of God’ s person: in verse 8, Scripture is quoted to show that the Father owned Him as "God." Sixth, in verse 3 it is said that He has "purged our sins": in verse 14 we have mention of "the heirs of salvation." Seventh, in verse 3 it is affirmed that He has "sat down on the right hand of the Majesty on high"; in verse 13 the 110th Psalm is quoted in proof of this. What an example is this of "proving all things" (1 Thessalonians 5:21), and that, by the Word of God itself!  

Having set forth the excellency of Christ’ s Divine nature and royal function, the apostle now, in chapter 2, proceeds to show the reality and uniqueness of His humanity. In passing from one to the other the Holy Spirit moves him to make a practical application to his hearers of what he had already brought before them, for the two things which ever concern and the two ends at which the true servant of God ever aims, are, the glory of the Lord and the spiritual good of those to whom he ministers. God’ s truth is not only addressed to our understanding, but to our conscience. It is designed not only to instruct, but to move us and mould our lives.  

In one sense the first four verses of chapter 2 form a parenthesis, inasmuch as they interrupt the apostle’ s discussion of Christ’ s relation to angels, which is resumed in verse 5 and amplified in verse 9. But this digression, so far from being a literary blemish, is very beautiful. When is it that a well-trained mind ceases to think logically? or an instructed preacher to speak in orderly sequence? Is it not when his heart is moved? when his emotions are deeply stirred? So was it here with the apostle Paul. His great heart yearned for the salvation of his brethren according to the flesh; therefore, did his mind turn for a moment from the theme he was pursuing, to address himself to their consciences. He who said to the saints at Rome, "Brethren, my heart’ s desire and prayer to God for Israel is, that they might be saved" (Heb. 10:1), could not calmly write to the Hebrews without breaking off and making an impassioned appeal to them. This, we shall, D.V., find he does again and again.  

That which is central in our present parenthesis is an exhortation to give good heed to the Gospel. This admonition is first propounded in verse 1, and then enforced in verses 2-4. Two points are noted for the enforcing of this duty; one is the danger; the other, the vengeance, which is certain to follow on the neglect of the Gospel. The danger is intimated in the word, "Lest we should let them slip." The vengeance is hinted in the question. "How shall we escape"? This is emphasized by a solemn warning, namely, despisers of God were summarily dealt with under the law; therefore, those who shut their ears to the Gospel, which is so much more excellent, are, without doubt, treasuring up unto themselves wrath against the day of wrath (Rom. 2:4, 5). We are now ready to attend to the details of our present portion.  

"Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip" (verse 1). In this verse, and in those which immediately follow, the apostle specifies a duty to be performed in regard of that most excellent Teacher which God sent to reveal His Gospel unto them. This duty is to give more than ordinary heed unto that Gospel. Such is the force of the opening, "Therefore," which signifies, for this cause: because God has vouchsafed so excellent a Teacher, He must be the more carefully attended unto. The "therefore" looks back to all the varied glories which set forth Christ’ s excellency named in the previous chapter. Because He is God’ s "Son," therefore give heed. Because He is "the Heir of all things," therefore give heed. Because He "made the worlds," therefore give heed; and so on. These are so many grounds on which our present exhortation is based.  

"Therefore is equivalent to, ‘ Since Jesus Christ is as much better than the angels, as He hath received by inheritance a more excellent name than they— since He is both essentially and officially inconceivably superior to these heavenly messengers, His message has paramount claims on our attention, belief, and obedience’ ," (Dr. J. Brown).  

The eminency of an author’ s dignity and authority, and the excellency of his knowledge and wisdom, do much commend that which is spoken or written by him. If a king, prudent and learned, takes upon himself to instruct others, due attention and diligent heed should be given thereunto. "The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon" (Matt. 12:42), and counted those of his servants who stood continually before him and heard his wisdom, to be happy (1 Kings 10:8). But a greater than Solomon is here referred to by the apostle: therefore, we ought "to give the more earnest heed." It was usual with the prophets to preface their utterances with a "Thus saith the Lord," and thereby arrest the attention and awe the hearts of their hearers. Here the apostle refers to the person of the Lord Himself as the argument for hearing what He said.  

"Therefore we ought." "It is striking to see how the apostle takes the place of such as simply had the message, like other Jews, from those who personally heard Him; so completely was he writing, not as the apostle magnifying his office, but as one of Israel, who were addressed by those who companied with Messiah on earth. It was confirmed ‘ unto us,’ says he, again putting himself along with his nation, instead of conveying his heavenly revelations as one taken out from the people and the Gentiles to which he was sent. He looks at what was their proper testimony, not at that to which he had been separated extraordinarily. He is dealing with them as much as possible on their own ground, though, of course, without compromise of his own" (William Kelly).  

"We ought to give the more earnest heed." Here the apostle addresses himself to the responsibility of his readers. Here is an exhortation to the performing of a specific duty. The Greek verb is very strong and emphatic; several times it is translated "must." Thus, in 1 Timothy 3:2, "A bishop must be blameless"; that is, it is his duty so to be. That to which the apostle here pointed was a necessity lying upon his readers. It is not an arbitrary matter, left to our own caprice to do or not to do. "Give the more earnest heed," is something more than a piece of good advice; it is a Divine precept, and God has commanded us "to keep His precepts diligently" (Ps. 119:4). Thus, in view of His sovereignty, and His power and rights over us, we "ought to give the more earnest heed" to what He has bidden us do. Descending to a lower level, it is the part of wisdom so to do, and that for our own good; we "ought to earnestly heed the things which we hear" in order to our own happiness.  

"To ‘ give heed’ is to apply the mind to a particular subject, to attend to it, to consider it. It is here opposed to ‘ neglecting the great salvation.’ No person can read the Scriptures without observing the stress that is laid on consideration, and the criminality and hazards which are represented as connected with inconsideration. Nor is this at all wonderful when we reflect that the Gospel is a moral remedy for a moral disease. It is by being believed it becomes efficacious. It cannot be believed unless it is understood: it cannot be understood unless it is attended to. Truth must be kept before the mind in order to its producing an appropriate effect; and how can it be kept before the mind, but by our giving heed to it" (Dr. J. Brown).  

"The duty here intended is a serious, firm, and fixed settling of the mind upon that which we hear; a bowing and bending of the will to yield unto it; an applying of the heart to it, a placing of the affections upon it, and bringing the whole man into conformity thereunto. Thus it comprises knowledge of the Word, faith therein, obedience thereto, and all other due respects that may any way concern it" (Dr. Gouge).  

"To the things which we have heard." To "hear" is not sufficient, there must be prayerful meditation, personal appropriation. No doubt the wider reference was to the Gospel, which these Hebrews had heard; though the more direct appeal was concerning that which the apostle had brought before them, in the previous chapter concerning the person and work of God’ s Son. To us, today, it would include all that God has said in His Word.  

"Lest at any time we should let slip." There is a difficulty here in making quite sure of the Spirit’ s precise meaning. The expression "we should let slip" is one word in the Greek, and it occurs nowhere else in the New Testament. The absence of the pronoun seems to be designed for the allowing of a double thought: lest we "let slip" the things we have heard, and, or, lest we ourselves slip away— apostatize.  

"Lest at any time we let them slip." The danger is real. The effects of sin are stamped on our members; it is easy to recall the things of no value, but the things of God slip out of our mind. The fault is our own, through failing to give "the more earnest heed." Unless we "keep in memory" (1 Cor. 15:2), and unless we are duly informed by them, they slip away like water out of a leaky utensil.  

"Lest haply we drift away." Understood thus, these words sound the first warning-note of this Epistle against apostasy, and this verse is parallel with 3:14; 4:1; 12:25. Perseverance in the faith, continuance in the Word, is a prime pre-requisite of discipleship, see John 8:31; Colossians 1:23, etc. Many who heard, and once seemed really interested in spiritual things, "concerning the faith have made shipwreck" (1 Tim. 1:19).  

Thus, in the light of the whole context four reasons may be mentioned why we should give the more earnest heed to the things which God has spoken unto us: First, because of the glory and majesty of the One by whom He has communicated His mind and will, the Son. Second, because the message of Christianity is final. Third, because of the infinite preciousness of the Gospel. Fourth, because of the hopeless perdition and terrible tortures awaiting those who reject or let slip the testimony of God’ s wondrous grace.  

"For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward" (verse 2). The apostle here advances another reason why the Hebrews ought to attend diligently to the Gospel. Having shown that such attention should be given because of the excellency of its Author and Publisher, and because of the benefits which would be lost through negligence, he now announces the certain vengeance of Heaven on its neglecters, a vengeance sorer than even that which was wont to be executed under the Law.  

The opening "for" indicates that what follows gives a reason for persuading the Hebrews. The "if" has the force of "since," as in John 8:46; 14:3; Colossians 3:1, etc. The "word spoken by angels" seems to refer to the Mosaic law, compare Acts 7:53; Galatians 3:19. "The only difficulty seems to arise out of the express declaration made by the sacred historian, that Jehovah spake all the words of the law. But the difficulty is more apparent than real. What lies at the foundation of the apostle’ s whole argument is God spake both the Law and the Gospel. Both the one and the other are of Divine origin. It is not the origin, but the medium of the two revelations which he contrasts. ‘ He made known His will by the ministry of angels in the giving of the law; He made known His will by the Son in the revelation of mercy.’ It seems probable from these words that the audible voice in which the revelation from Mount Sinai was made, was produced by angelic ministry" (Dr. J. Brown).  

Because the word spoken, ministerially, by angels was the Word of the Lord, it was "steadfast"— firm, inviolable, not to be gainsaid. Proof of this is furnished in the "and every transgression," etc. The distinction between "transgression" and "disobedience" is not easy to define. The one refers more to the outward act of violating God’ s law; the other, perhaps, to the state of heart which produced it. The words "receive a just recompense of reward" signify that every violation of God’ s law was punished according to its demerits. The term "reward" conveys the thought of "that which is due." Punishment for the breaking of God’ s law is not always administered in this life, but is none the less sure: see Romans 2:3-9.  

This verse sets out a most important principle in connection with the governmental dealings of God: that principle is that the Judge of all the earth will be absolutely just in His dealings with the wicked. Though the direct reference be to His administration of the Law’ s penalty in the past, yet, inasmuch as He changes not, it is strictly applicable to the great assize in the Day to come. There will be degrees of punishment, and those degrees, the sentence meted out to each rebel against God, will be on this basis, that every transgression and disobedience shall receive "a just recompense of reward." In brief, we may say that punishment will be graded according to light and opportunity (Matt. 11:20-24; Luke 12:47, 48), according to the nature of the sins committed (John 19:11; Mark 12:38-40; Heb. 10:29), according to the number of the sins committed (Rom. 2:6, etc.).  

"How shall we escape, if we neglect so great salvation?" (verse 3). This verse evokes a number of questions to which, perhaps, no conclusive and final answers may be furnished. Who are referred to by the "we"? How shall we escape— what? Exactly what is in view in the "so great salvation?" In pondering these questions several considerations need to be steadily kept before us. First, the people to whom this Epistle was directly addressed and the circumstances in which they were then placed. Second, the central purpose of the Epistle and the character of its distinctive theme. Third, the bearing of the context on this verse and its several expressions. Fourth, light which other passages in this Epistle may shed upon it.  

The relation between this verse and the preceding ones is evident. The apostle had just been pressing upon his brethren the need of their more earnestly giving heed unto the things which they had heard, which is more or less defined in the second half of verse 3: "which at the first began to be spoken by the Lord"— the reference being to His preaching of the Gospel. By a metonymy, the Gospel, that reveals and proclaims God’ s salvation, is here meant. In Ephesians 1:13 it is styled "The gospel of your salvation," in Acts 13:26 the "word of this salvation," in Romans 1:16 it is called "the power of God unto salvation to every one that believeth," and in Titus 2:11, "the grace of God which bringeth salvation." The Gospel dispensation is denominated "the Day of Salvation" (2 Cor. 6:2). Ministers of the Gospel are they "which show unto us the way of salvation" (Acts 16:17).  

That under this word "salvation" the Gospel be meant, is also evident from the contrastive expression in verse 2— "the word spoken by angels." That word was spoken before the time of the Gospel’ s publication (note that the term "Gospel" is never once found in the Old Testament), and obviously signified the Law. Fitly may the Gospel be styled "salvation:" first, because in opposition to the Law (which was a "ministration of condemnation" 2 Cor. 3:9), it is a ministration of salvation. Second, because the Author of the Gospel is "salvation" itself: see Luke 2:30, John 4:22, etc., where "salvation" is synonymous with "the Savior." Third, because whatever is needful to a knowledge of salvation is contained in the Gospel. Fourth, because the Gospel is God’ s appointed means of salvation: see 1 Corinthians 1:21. True, in Old Testament times God’ s elect had and knew the Gospel— Galatians 3:16; Hebrews 4:2— yet it was not publicly proclaimed and fully expounded. They had it under types and shadows, and in promises and prophecies.  

The excellency of this salvation is denoted by the words "so great." The absence of any co-relative implies it to be so wondrous that its greatness cannot be expressed. Upon this Dr. J. Brown has well said: "The ‘ salvation’ here, then, is the deliverance of men through the mediation of Jesus Christ. This salvation is spoken of by the Apostle as unspeakably great: not merely a great salvation, nor even the great salvation but ‘ so great salvation’— an expression peculiarly fitted to express his high estimate of its importance. And who that knows anything about that deliverance can wonder at the Apostle using such language?  

"What are the evils from which it saves us? The displeasure of God, with all its fearful consequences in time and eternity; and ‘ who knows the power of His anger?’ We must measure the extent of infinite power, we must fathom the depths of infinite wisdom, before we can resolve the fearful question. We can only say, ‘ According to Thy fear, so is Thy wrath.’ The most frightful conception comes infinitely short of the more dreadful reality. A depravity of nature ever increasing, and miseries varied according to our varied capacities of suffering— limited in intensity only by our powers of endurance, which an almighty enemy can enlarge indefinitely, and protracted throughout the whole eternity of our being— these are the evils from which this salvation delivers.  

"And what are the blessings to which it raises? A full, free, and everlasting remission of our sins— the enjoyment of the paternal favor of the infinitely powerful, and wise, and benignant Jehovah— the transformation of our moral nature— a tranquil conscience— a good hope down here; and in due time, perfect purity and perfect happiness for ever in the eternal enjoyment of God.  

"And how were these evils averted from us?— how were these blessings obtained for us? By the incarnation, obedience, suffering, and death of the Only-begotten of God, as a sin-offering in our room! And how are we individually interested in this salvation? Through the operations of the Holy Spirit, in which He manifests a power not inferior to that by which the Savior was raised from the dead, or the world was created. Surely such a deliverance well merits the appellation, a ‘ so great salvation!’ "  

But this great salvation, which is made known in the Gospel, may be "neglected." While it is true that salvation is not only announced, but is also secured to and effectuated in God’ s elect by the Holy Spirit, yet it must not be forgotten that the Gospel addresses the moral responsibility of those to whom it comes. There is not only an effectual call, but a general one, which is made unto "the sons of men" (Pro. 8:4). The Gospel is for the sinner’ s acceptance, see 1 Timothy 1:15; 2 Corinthians 11:41. The Gospel is more than a publication of good news, more than an invitation for burdened souls to come to Christ for relief and peace. In its first address to those who hear, it is a Divine mandate, an authoritative command, which is disregarded at the sinner’ s imminent peril. That it does issue a "command" is clear from Acts 17:30; Romans 16:25, 26. That disobedience to this "command" will be punished, is clear from John 3:18, 1 Peter 4:17, 2 Thessalonians 1:8.  

The Greek word here rendered "neglect" is translated "made light of" in Matthew 22:5. In this latter passage the reference is to the King making a marriage for His Son, and then sending forth his servants to call them which were bidden to the wedding. But they "made light of" the King’ s gracious overtures and "went their ways, one to his family, another to his merchandise." The parable sets forth the very sin against which the apostle was here warning the Hebrews, namely, failure to give earnest heed to the things which were spoken by the Lord, and neglecting His great salvation. To "neglect" the Gospel, is to remain inattentive and unbelieving. How, then, asks the apostle, shall such "escape?" "Escape" what? Why, the "damnation of Hell" (Matt. 23:33)! Such, we take it, is the first meaning and wider scope of the searching question asked in verse 3. Should it be objected, This cannot be, for in the "we" the apostle Paul manifestly included himself. The answer is, so also does he in the "we" of Hebrews 10:26! That the "we" includes more than those who had really believed the Gospel will be clear from verse 4.  

Coming now to the narrower application of these words and their more direct bearing upon the regenerated Hebrews whom the Holy Spirit was specifically addressing, we must consider them in the light of the chief design of this Epistle, and the circumstances in which the Hebrews were then placed; namely, under sore temptation to forsake their espousal of Christianity and to return to Judaism. Looked at thus, the "so great salvation" is only another name for Christianity itself, the "better thing" (Heb. 11:40) which had been brought in by Christ. Judaism was about to fall under the unsparing judgment of God. If, therefore, they turned from their allegiance to Christ and went back to that which was on the eve of being destroyed, how could they "escape" was the question which they must face?  

Hebrews 2:3 must be interpreted in harmony with its whole context. In the opening verse of chapter 2 the apostle is making a practical and searching application of all he had said in chapter 1, where he had shown the superiority of Christianity over Judaism, by proving the exaltation of Christ— the Center and Substance of Christianity— over prophets and angels. In Hebrews 1:14, He had spoken of the "heirs of salvation" which, among other things, pointed to their salvation as being yet future. In one sense they had been saved (from the penalty of sin), in another sense they were still being saved (from the power of sin), in still another sense they were yet to be saved (from the presence of sin). But God ever deals with His people as accountable creatures. As moral beings, in contrast from stock and stones, He addresses their responsibility. Hence, God’ s saints are called upon to give diligence to make their "calling and election sure" (2 Pet. 1:10)— sure unto themselves, and unto their brethren. This, among other things, is done, by using the Divinely-appointed means of grace, and by perseverance and continuance in the faith: see John 8:31; Acts 11:23; 13:43; 14:22; 2 Timothy 3:14, etc.  

The Christian life is likened unto a "race" set before us: 1 Corinthians 9:24; Philippians 3:13, 14; 2 Timothy 4:7; Hebrews 12:1. A "race" calls for self-discipline, personal exertion, perseverance. The Inheritance is set before us in promise, but it is written, "Ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb. 10:36). The "promise" is secured by faith and patience, by actually "running" the race set before us. In the light of this, "neglect" would signify failure to "give diligence" to make our calling and election sure, failure to "press forward" and "run the race." If then we "neglect," how shall we "escape?" Escape what? Ah, note how abstractly the apostle worded it. He did not specify the "what." It all depends upon the state of the individual. If he be only a lifeless professor and continues neglecting the Gospel, Hell will be his certain portion. But if he be a regenerated believer, though a careless and worldly one, then lack of assurance and joy, profitless and fruitlessness, will be his portion; and then, how shall he "escape" the chastening rod of the holy Father? Thus, the question asked in our verse addresses itself to all who read the Epistle.  

"Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard" (verse 3). This need not detain us long. Its central design is to emphasize the importance and need of heeding that which had been spoken by Christ: with it should be carefully compared Deuteronomy 18:18, 19: Luke 9:35. Incidentally, the words "at the first began" intimates that Christ was the first Gospel-Preacher! The reference is to that which was preached first by Christ Himself, recorded in the Gospels; then, to that which was proclaimed by His apostles, reported in the book of Acts. The title here given to the Savior, "Lord," emphasizes both His dignity and authority, and intimates that the responsibility of the Hebrews was being addressed. Till Christ came and preached, "the people sat in darkness and in the shadow and region of death;" and when He began to preach, they "saw great light" (Matt. 4:16). With the "confirmed unto us" compare Luke 1:1, 2. The apostle was calling the Hebrews’ attention to the sureness of the ground on which their faith rested.  

"God also bearing witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to His own will" (verse 4). The reference here is to the miracles wrought by God through the apostles in the early days of the Christian era. The book of Acts records many examples and illustrations of what is here said: see 5:9, 10; 13:11; 3:7; 9:40; 19:12, etc. The Gospel was first preached by the Lord Himself, then it was confirmed by the apostles, and then again by God Himself in such works as could not be performed by a Divine power. "Bearing witness with" is a single word in the Greek, but a double compound. The simple verb signifies to witness to a thing as in John 1:7; the compound, to add testimony to testimony, or to add a testimony to some other confirmation; the double compound, to give a joint-testimony or to give-witness-together with one another. A similar compound is used in Romans 8:16.  

The means employed by God in thus confirming the witness of His servant are described by four terms: signs, wonders, miracles, gifts. The first three refer to the same things, though under different aspects. "Signs" denote the making more simple and evident that which otherwise could hardly be discerned; compare the use of the terms in Matthew 12:38; 16:1, and note the "see" and "show." "Wonders" points both to the striking nature of the "signs" and to the effects produced in those who beheld them: compare Acts 2:19; 7:36. "Miracles" refers to the supernatural power which produced the "signs" and "wonders." The Greek word is rendered "mighty deeds" in 2 Corinthians 12:12. Thus, "miracles" are visible and wondrous works done by the all-mighty power of God, above or against the course of nature. Our text speaks of "divers miracles": many sorts of supernatural interpositions of God are recorded in the Acts.  

An additional means employed by God in confirming the Gospel was "gifts of the Holy Spirit." The Greek word here rendered "gifts" means "divisions" or "distributions"; in the singular number it occurs in Hebrews 4:12, where it is translated "dividing asunder." In its verbal form it is found in 1 Corinthians 7:17, "God hath distributed to every man." Because these distributions of the Holy Spirit originated not in those by whom they were exercised and through whom they were displayed, they are not unfitly translated "gifts"; the reference being to the gifts extraordinary, manifested through and by the apostles. These "gifts" may also be seen in the book of Acts— the day of Pentecost, e.g., also in 1 Corinthians 12:4 and what there follows. We may add that these "divers miracles and gifts of the Holy Spirit" were given by God before the New Testament was written. Now that the Scriptures are complete they are no longer needed, nor given.  

"According to His own will." The fore-mentioned divers miracles and distributions of gifts were ordered and disposed according to the sovereign pleasure of Deity. The act of distributing is attributed to God the Father in 1 Corinthians 7:17, to the Son in Ephesians 4:7, to the Spirit in 1 Corinthians 12:11. The Greek signifies, "according to His own will." The will of God is the one rule by which all things are ordered that He Himself doeth, and whereby all things ought to be ordered that His creatures do. Scripture distinguishes between the secret and revealed will of God, see Deuteronomy 29:29, where both are referred to. The secret will of God is called His "counsel" (Isa. 46:10), the "counsel of His will" (Eph. 1:11), His "purpose" (Rom. 8:28), His "good pleasure" (Eph. 1:9). The revealed will of God is made known in His Word, and is so called because, just as the ordinary means by which men make known their minds is by the word of their mouth, so the revelation of God’ s will is called "His Word." This revealed will of God is described in Romans 12:2, and is primarily intended in the second clause of the Lord’ s prayer. Here in our text it is the secret will of God which is meant.  

In these days of creature-pride and haughtiness, we need reminding that God is sovereign, conferring with none, consulting none; doing as He pleases. God’ s will is His only rule. As He creates, governs, and disposes all things, so He distributes the gifts of His Spirit "according to His own will." Should any murmur, His challenge is "Is it not lawful for Me to do what I will with Mine own?" (Matt. 20:15). It is important to note that these gifts of the Spirit were distributed not "according to the faith" of those who received them— just as in the parable of the talents the supreme Sovereign distributed them unequally, according to His own good pleasure. May Divine grace bring both writer and reader into complete subjection to the secret will of God and obedience to His revealed will.  

What has been before us in verses 2, 3 tells us how firm and sure is the foundation on which our faith rests. In giving earnest heed to the Gospel, notwithstanding its unique and amazing contents, we are not following cunningly devised fables, but that which comes to us certified by unimpeachable witnesses. First, it began to be spoken by the Lord Himself. Though this was sufficient to make the Gospel "worthy of all acceptation," God mercifully, because of our weakness, caused it to be "confirmed" by those who had heard the Lord for themselves. The witness of these men was, in turn, authenticated by Divine displays of power through them such as was never seen before or since. Finally, additional attestation was furnished in supernatural outpourings of the Holy Spirit. Thus, God has graciously added witness to witness and testimony to testimony. How thankful we should be for these many infallible proofs! May this consideration of them result in the strengthening of our faith to the praise of the glory of God’ s grace.  

  

  

Combined Bible: Heb 2:5-8

Superior to the Angels.   

(Hebrews 2:5-9)   

The scope, the order of thought, and the logical bearings of our present passage are not so easily discerned as those we have already gone over. That it, the first part at least, picks up the thread dropped in Hebrews 1:14 and continues to exhibit the superiority of Christ over angels, is clear from verse 5; but when we reach verse 9 we read of Jesus being "made a little lower than the angels." At first glance this seems to present a real difficulty, but, as is generally the case with such passages, in reality verse 9, taken as a whole, supplies the key to our present portion.  

In Hebrews 1:4-14 the Holy Spirit, through the apostle, has furnished a sevenfold proof of the superiority of Israel’ s Messiah over the angels. This proof, taken from their own Scriptures, was clear and incontrovertible. In Hebrews 2:1-4 a parenthesis was made, opportunity being taken to give a solemn and searching application to the consciences and hearts of the Hebrews of what had just been brought before them: the authority of the Gospel was commensurate with its grace, and God would avenge the slightings of that which was first proclaimed by His Son, as surely as He had the refractions of that law which he had given by the mediation of angels. Now here in Hebrews 2:5 and onwards an objection is anticipated and removed.  

The objection may be framed thus: How could supremacy be predicated of One who became Man, and died? As we have shown in a previous article, the Jews actually regarded the angels with a higher veneration than the greatest of the "fathers"— Abraham, Moses, Joshua, and David. And rightly so; their own Scriptures declared that they "excel in strength." Thus a real difficulty was presented to them, in the fact that He whom the apostle affirmed had, by inheritance, obtained "a more excellent name" than angels, was known to them as "the Son of man," for man was a creature inferior to angels. Moreover, angels do not die, Christ had; how, then, could He be their superior?  

The method followed by the Holy Spirit in meeting this objection and removing the difficulty is as follows: He shows (in verse 9) that so far from the humiliation and suffering endured by Christ tarnishing His glory, they were the meritorious cause of His exaltation. In support of this a remarkable quotation is made from the 8th Psalm to prove that God has placed man, and not angels, at the head of the future economy— the "world to come." The design of God in that economy is to raise "man" to the highest place of all among His creatures, and that design has been secured by Christ’ s becoming Man and dying, and thus obtaining for Himself and His people that state of transcendent dignity and honor which the Psalmist prophesied should be possessed by man in the Age to come.  

Thus, those commentators are mistaken who suppose that in Hebrews 2:5 the apostle begins to advance further proof of Christ’ s superiority over angels. Complete demonstration of this had been made in chapter 1, as the seven Old Testament passages there cited go to show. True it is that what the apostle says in verse 5 makes manifest the exaltation of the Savior above the celestial hierarchies, yet his purpose in so doing was to meet an objector. What we have in our present section is brought in to show that the evidence supplied in chapter 1 could not be shaken, and that the very objection which a Jew might make against it had been duly provided for and fully met in his own Scriptures. Thus may we admire the wisdom of Him who knoweth the end from the beginning, and maketh even the wrath of man to praise Him.  

"For unto the angels hath He not put in subjection the world to come, whereof we speak" (verse 5). In taking up this verse three questions need to be duly pondered: What is here referred to in "the world to come?" What is meant by its being "put in subjection?" What bearing has this statement upon the apostle’ s argument? Let us endeavor to deal with them in this order.  

Commentators are by no means agreed on the signification of this term "the world to come." Many of the older ones, who were post-millennarians, understood by it a reference to the present Gospel dispensation, in contrast from the Mosaic economy. Others suppose that it refers to the Church, of which Christ, and not angels, is the Head. Others look upon it as synonymous with the Eternal State, comparing it with the Lord’ s words in Matthew 12:32, "Whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come." The objection against this last view is that the Greek word for "world" is quite different in Hebrews 2:5 from that which is used in Matthew 12:32.  

We believe the first key to the right understanding of this expression is to be found in the particular term used here by the Holy Spirit, translated "world." It is neither "kosmos," the common one for "world," as in John 3:16, etc.; nor "aion," meaning "age," in Matthew 13:35, Hebrews 9:26, etc. Instead, it is "oikoumene," which, etymologically, signifies "habitable place"; but this helps us nothing. The word is found fifteen times in the New Testament. In thirteen of them it appears to be used as a synonym for "earth." But in the remaining passage, namely, Hebrews 1:6, light is cast upon our present verse. As we sought to show in our exposition of that verse, the words "when again He brings in the Firstborn into the world" (oikoumene) refer to the second advent of Christ to this earth, and point to His millennial kingdom. This, we are satisfied, is also the reference in Hebrews 2:5.  

The "world to come" was a subject of absorbing interest and a topic of frequent conversation among all godly Jews. Unlike us, the object of hope set before them was not Heaven, but a glorious kingdom on earth, ruled over in righteousness by their Messiah. This would be the time when Jerusalem should be no more "trodden doom by the Gentiles," but become "a praise in all the earth"; when heathen idolatry should give place to "the knowledge of the glory of the Lord," filling the earth as the waters do the sea. In other words, it would be the time when the kingdom-predictions of their prophets should be fulfilled. Nor had there been anything in the teachings of Christ to show these expectations were unwarranted. Instead, He had said, "Ye which have followed Me, in the regeneration (Millennium) when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren for My name’ s sake, shall receive an hundred-fold," etc. (Matthew 19:28-30). Those who had believed in Him as the Savior from sin, eagerly awaited the establishing of His kingdom on earth: see Acts 1:6.  

The "world to come" is the renovated earth under the reign of the Messiah. In the spiritual arithmetic of Scripture the number of the earth is four, a number plainly stamped upon it: note the four seasons of the year, the four points to its compass. How striking is it to note, then, that the Word speaks of exactly four earths, namely, the pre-Adamic, the present, the Millennial (delivered from the curse), the new earth. The "world to come" is the time when Israel shall dwell in their own land in peace and blessing, when wars shall be made to cease, when oppression and injustice shall end, when all the outward creation shall manifest the presence of the Prince of peace.  

Not unto the angels hath God "put in subjection" this world to come. "Put in subjection" is the translation of a single compound Greek word, meaning "to put under." In its simple form it signifies to appoint or ordain; in its compound, to appoint over. Note the relative "He": God places in subjection whom He will and to whom He will. Because God hath not put the world to come in subjection to angels, therefore angels have no authority over it. "It is the good pleasure of God to use an angel where it is a question of providence, or law, or power; but where it comes to the manifestation of His glory in Christ, He must have other instruments more suited for His nature, and according to His affections" (W. Kelly). To whom, then, hath God subjected the world to come? Instead of supplying a categorical answer, the apostle leaves his readers to draw their answer from what an Old Testament oracle had said.  

Ere taking up the point last raised, let us now consider the bearing which the contents of this 5th verse has upon the apostle’ s argument. It opens with the word "for," which intimates that there is a glance backwards to and now a continuation of something said previously. This casual particle connects not with the first four verses of our chapter, for, as we have shown, they are of the nature of a parenthesis. The backward glance is to what was said in Hebrews 1:14, where we are told, "Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?" The Inheritance will not be governed by angels; they are but ministers to its "heirs." "For He (God) hath not put in subjection to angels the world to come" (the earthly inheritance) whereof we speak. Thus the connection is clear. The "whereof we speak" takes us back to Hebrews 1:14, and is amplified in Hebrews 2:6-9.  

Before turning to that which follows, let us summarize that which has been before us in verse 5. In Hebrews 1:14, the apostle had affirmed that the angels are in a position of subjection to the redeemed of Christ; now he declares that, in the Millennial era also, not angels, but the "heirs of salvation," shall occupy the place of governmental dominion. The "world to come" is mentioned here because it is in the next Age that the Inheritance of salvation will be entered into and enjoyed. In view of what follows from Psalm 8 and Hebrews 2:5, may possibly set forth a designed contrast from the pre-Adamic earth, which, most probably, was placed under the dominion of unfallen Satan and his angels. The practical bearings of this verse on the Hebrews was: Continue to hold fast your allegiance to Christ, for the time is coming when those who do so shall enter into a glory surpassing that of the angels.  

"But one in a certain place testified, saying, ‘ What is man, that Thou art mindful of him? or the son of man, that Thou visitest him?’ " (verse 6). In seeking to discover the relevancy of this quotation and its bearing upon the apostle’ s argument, the scope and details of this remarkable and little-understood Psalm from which it is taken, need to be carefully studied. But observe, first, how the quotation is introduced, "But one in a certain place testified, saying." It suggests that the Hebrews were so familiar with the Holy Scriptures that it was not necessary to give the reference! The "But" intimates that the apostle is about to point a contrast from the angels: not "and," but "but!"  

Before proceeding further, let us ponder the doctrinal teaching of Psalm 8. Upon this we cannot do better than reproduce the summary of it given by Dr. Gouge: "The main scope of the Psalm is, to magnify the glory of God: this is evident by the first and last verses thereof. That main point is proved by the works of God, which in general He declares to be so conspicuous, as very babes can magnify God in them to the astonishment of His enemies, verse 2. In particular He first produceth those visible glorious works that are above; which manifest God’ s eternal power and Godhead, verse 3. Then He amplifieth God’ s goodness to man (who had made himself a mortal miserable creature, verse 4), by setting forth the high advancement of man above all other creatures, not the angels excepted, verses 5-7. This evidence of God’ s greatness to man so ravished the prophet’ s spirit, as with an high admiration he thus expresseth it, ‘ What is man?’ etc. Hereupon he concludeth that Psalm as he began it with extolling the glorious excellency of the Lord."  

The force of the 4th verse of Psalm 8, the first here quoted in Hebrews 2, may be gathered from the words which immediately precede: "When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained— What is man, that Thou are mindful of him? and the son of man, that Thou visitest him?" In view of the magnitude of God’ s creation, in contrast from the heavenly bodies, What is man? This is confirmed by the particular word which the Holy Spirit has here employed. In the Old Testament. He has used four different words, all rendered "man" in our English version. The one used here is "enosh," which signifies "frail and fallen man." It is the word used in Psalm 9:20! What is man, fallen man, that the great God should be mindful of him? Still less that He should crown him with "glory and honor?" Ah, it is this which should move our hearts to deepest wonderment, as it will fill us with ever-increasing amazement and praise in the ages yet to come.  

"What is man that Thou art mindful of him? or the son of man that Thou visitest him?" (verse 6). The latter clause seems to be added in order to emphasize the preceding thought. "Son of man" is added as a diminution for "man": compare Job 25:6 for a parallel. Another reason why this second clause may be added to verse 6 is to show that it is not Adam who is here spoken of. From the contents of verses 5-7 many have thought that Psalm 8 was referring to the father of the human family (see Genesis 1:26); but this second part of its fourth verse seems to have been brought in designedly to correct us. Certainly Adam was not a "son of man!"  

"Thou madest him a little lower than the angels" (verse 7). This supplies additional proof that it is not Adam who is here in view. Both the Hebrew word used in Psalm 8:5 and the Greek word in Hebrews 2:7 signify the failing or falling of a thing from that which it was before. "The word ‘ made lower’ does not signify to be created originally in a lower condition, but it signifies to be brought down from a higher station to a lower" (Dr. J. Brown). The Hebrew word is used to denote the failing of the waters when Noah’ s flood decreased (Genesis 8:4); and, negatively, of the widow’ s oil that did not fail (1 Kings 17:14, 16). The Greek word is used of the Baptist when he said, "I must decrease" (John 3:30).  

But to what is the Holy Spirit here referring in our 7th verse? First, it should be pointed out that both the Hebrew and Greek word here for "little" has a double force, being applied both to time and degree. In 1 Peter 5:10 it is rendered "a while," that is, a short space of time; so also in Luke 22:58 and Acts 5:34. Such, we believe, is in force here, as it certainly is in the 9th verse. Now in what particular sense has God made frail and fallen man a "little while" lower than the angels? With Dr. J. Brown we must answer, "We cannot doubt that man, even in his best estate, was in some respects inferior to the angels; but in some points he was on a level with them. One of these was immortality; and it deserves consideration, that this is the very point referred to when it is said of the raised saints, the children of the resurrection, ‘ Neither can they die any more: for they are equal unto the angels’ " (Luke 20:36). Thus, for a season, man, through being subject to death, has been made "lower than the angels."  

"Thou madest him a little lower than the angels; Thou crownedst him with glory and honor, and didst set him over the works of Thy hands" (verse 7). Just as in the first part of this verse reference is made to the humiliation of man, so the second part of it speaks of God’ s exaltation of man.  

"The verbs being expressed, not in the Future, but in the past tense, will not be felt as an objection to its being considered as a prediction, this being quite common in the prophetic style. Most of the predictions, for example, in the 53rd chapter of Isaiah are expressed in the past tense" (Dr. J. Brown). To this we may add, all prophecy speaks from the standpoint of God’ s eternal purpose, and so certain is this of accomplishment, the past tense is used to show it is as sure as if it were already wrought out in time: compare "glorified" in Romans 8:30, and see Romans 4:17. Thus we understand the second part of this 7th verse as referring to the coming glorification of Christ’ s redeemed.  

"Thou crownedst him with glory and honor, and didst set him over the works of Thy hands." This is applied by the Spirit to the redeemed, the "heirs" of Hebrews 1:14, "whereof we speak" (Heb. 2:5). That the redeemed are to be "crowned" is clearly taught in the New Testament. For example, in 2 Timothy 4:7, 8 the apostle says, "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give be at that day: and not to me only, but unto all them also that love His appearing." So also James declares, "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him" (James 1:12).  

They are to be crowned with "glory and honor." In Scripture "glory" is put for the excellency of a thing: hence, what is here predicted is, that the dignity which God will place upon His saints will be the most excellent they could be advanced unto. The Hebrew word means that which is real and substantial, in contrast from that which is light and vain. The word for "honor" implies that which is bright: and in Psalm 110:3 is rendered "beauty." Its distinctive thought is that of being esteemed by others. Thus we have here a striking word upon the glorification of the redeemed. First, they are to be "crowned," that is, they are to be elevated to a position of the highest rank. Second, they are to be crowned with "glory," that is, they will be made supremely excellent in their persons. Third, they are to be crowned with "honor," that is, they will be looked up to by those below them.  

"And didst set him over the works of Thy hands." This has reference to the rule and reign of God’ s saints in the Day to come. In Daniel 7:18, 27 we read, "But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever . . . And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." So also in Revelation 2:26 we are told, "And he that overcometh and keepeth My works unto the end, to him will I give power over the nations."  

"Thou hast put all things under his feet" (verse 8). The language here employed shows plainly the connection between this quotation from the 8th Psalm and what the apostle had declared in verse 5. There he had said, "For unto the angels hath He not put in subjection the world to come whereof we speak." Here we learn that unto "man" will the world to come be placed in subjection. Here we learn that "man," frail and fallen, but redeemed and exalted by the Lord, will have, in the world to come, "all things" put under his feet. It is the blessed sequel to Genesis 1:26— the earthly Paradise regained. The absoluteness of this "subjection" of the world to come unto redeemed man, is intimated by the figure which is here used, "under his feet"; lower a thing cannot be put. It is not simply "at his feet," but "under." The scope of the subjection is seen by the "all things." This goes beyond the terms of Psalm 8:7,8, for the last Adam has secured for His people more than the first Adam lost. All creation, even angels, will then be "in subjection" to man.  

"For in that He put all in subjection under him, He left nothing that is not put under him" (verse 8). This is the apostle’ s comment on his quotation from Psalm 8. "Thou hast bestowed on man such honors as Thou hast bestowed on none of Thy creatures. Thou hast set him at the head of the created universe. From this passage it appears that, with the single exception of Him who is to put all things under him, i.e., God, all things are to be put under man. In the world to come even angels are subordinate to them. Man is next to God in that world" (Dr. J. Brown). In Revelation 21:7 we read, "He that overcometh shall inherit all things; and I will be his God, and he shall be My son." Our joint-heirship with Christ (Rom. 8:17) will be manifested in the world to come. What a prospect! O for faith to lay hold of it and enjoy it, even now. Were it more real to us, the trifling baubles of this world would fail to attract us. Were it more real to us, the trials and troubles of this life would be unable to sadden or move us. May the Lord enable each of His own to look away from the things seen to the things unseen.  

"But now we see not yet all things put under him" (verse 8). This is the language of an hypothetical objector, which confirms and establishes what was said in the opening paragraphs of this article. The "him" here is the "man" of verse 6. Anticipating the objection that Jesus of Nazareth could not be superior to the angels, seeing that He was Man, the apostle met it by showing that one of God’ s ancient oracles declared that he who, for a short season, was made lower than the angels, has been crowned with glory and honor and set over the works of His hands; yea, that all things, and therefore angels, have been "put in subjection under him." But how can this be? says the objector: "Now we see not yet all things put under him." What you have said is belied by the testimony of our senses; that which is spread before our eyes refutes it. Why, so far from "all things" being in subjection to man, even the wild beasts will not perform his bidding! Unanswerable as this difficulty might appear, solution, satisfactory and complete, is promptly furnished. This is given in our next verse.  

"But we see Jesus, who was made a little lower than the angels . . . crowned with glory and honor" (verse 9). It is most blessed to observe how the apostle meets the objector: he does so by pointing at once and directly to Him who is the Center of all our hopes and in whose Person all our interests and blessings are bound up. "The following appears to me to be the track of the apostle’ s thoughts: ‘ In the world to come, men, not angels, are to occupy the first place. An ancient oracle, which refers to the world to come, clearly proves this. The place to be occupied by man in that world is not only a high place, but is the first place among creatures. The words of the oracle are unlimited. With the exception of Him who puts all things under man, everything is to be subjected to him. This oracle must be fulfilled. In the exaltation of Christ, after and in consequence of His humiliation, we have the begun fulfillment of the prediction, and what, according to the wise and righteous counsels of heaven, were necessary, and will be the effectual means of the complete accomplishment of it in reference to the whole body of the redeemed from among men" (Dr. J. Brown).  

"But we see Jesus." What is meant by this? To what was the apostle referring? How do we "see Jesus?" Not by means of mysterious dreams or ecstatic visions, not by the exercise of our imagination, nor by a process of visualization; but by faith. Just as Christ declared, in John 8:56, "Abraham rejoiced to see My day, and he saw it, and was glad." Faith is the eye of the spirit, which views and enjoys what the Word of God presents to its vision. In the Gospels, Acts, Epistles, Revelation, God has told us about the exaltation of His Son; those who receive by faith what He has there declared, "see Jesus crowned with glory and honor," as truly and vividly as His enemies once saw Him here on earth "crowned with thorns."  

It is this which distinguishes the true people of God from mere professors. Every real Christian has reason to say with Job, "I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee" (Job 42:5). He has "seen" Him leaving Heaven and coming to earth, in order to "seek and to save that which was lost." He has "seen" Him as a sacrificial Substitute on the cross, there bearing "our sins in His own body on the tree." He has "seen" Him rising again in triumph from the grave, so that because He lives, we live also. He has "seen" Him highly exalted, "crowned with glory and honor." He has "seen Him thus as presented to the eye of faith in the sure Word of God. To Him the testimony of Holy Scripture is infinitely more reliable and valuable than the testimony of his senses.  

The name by which God’ s Son is here called is that of His humiliation. "Jesus" is not a title; "Savior" is an entirely different word in the Greek. "Jesus" was His human name, as Man, here on earth. It was as "Jesus of Nazareth" that His enemies ever referred to Him. But not so His own people: to the apostles He said, "Ye call Me Master and Lord: and ye say well; for so I am" (John 13:13). Only once in the four Gospels do we ever find any of His own speaking of Him as "Jesus of Nazareth" (Luke 24:19). and that was when their faith had completely given way. It was the language of unbelief! That He is referred to in the narratival form in the Gospels as "Jesus" is to emphasize His humiliation.  

When we come to the Acts, which treats of His exaltation, we read there, "God hath made this same Jesus . . . both Lord and Christ" (Acts 2:36). So in the Epistles: God has "given Him a name which is above every name," and that name is "Lord" (Phil. 2:9, 10). Thus, it is either as "Christ" which is a title, or as the Lord Jesus Christ, that He is commonly referred to in the Epistles: read carefully 1 Corinthians 1:3-10 for example. It is thus that His people should delight to own Him. To address the Lord of glory in prayer simply as "Jesus," or to speak of Him to others thus, breathes an unholy familiarity, a vulgar cheapness, an irreverence which is highly reprehensible.  

After the four Gospels the Lord Christ is never referred to in the New Testament simply as "Jesus" save for the purpose of historical identification (Acts 1:11, e.g.), or to stress the humiliation through which He passed, or when His enemies are speaking of Him. Here in Hebrews 2:9, "Jesus" rather than "the Lord Jesus" is used to emphasize His humiliation: it was the One who had passed through such unparalleled shame and ignominy that had been "crowned with glory and honor." May Divine grace enable both writer and reader to entertain such exalted views of this same Jesus that we may ever heed the exhortation of 1 Peter 3:15: "But sanctify in your hearts Christ as Lord" (Revised Version).  

Now that which it is of first importance for us to observe is the use which the apostle here makes of the Savior’ s glorification. The exaltation of Jesus is both the proof and pledge of the coming exaltation of His redeemed. The prophecy of Psalm 8 has already begun to receive its fulfillment. The crowning of Jesus with glory and honor is the ground and guarantee of the ultimate glorification of all His people. Christ has entered Heaven as the "First-fruits," the earnest of the coming harvest. He passed within the veil as the "Forerunner" (Heb. 6:20), so that there must be others to follow.  

Here, then is, we believe, the true interpretation and application of Psalm 8. The verses quoted from it in Hebrews 2 refer not to Adam, not to mankind as a whole, nor to Christ Himself considered alone, but to His redeemed. The Holy Spirit, through the Psalmist, was looking forward to a new order of man, of which the Lord Jesus is the Head. In the Man Christ Jesus, God has brought to light a new order of Man, One in whom is found not merely innocence, but perfection. It is of this "man" that Ephesians 2:15 speaks: "To make in Himself of twain (redeemed from among the Jews and from the Gentiles) one new man"; and also Ephesians 4:13: "Till we all come in the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ." As God looks at His incarnate Son He sees, for the first time, a perfect Man, and us in Him. And as we, by faith, "see Jesus crowned with glory and honor," we discover both the proof and pledge of ourselves yet being "crowned with glory and honor."  

"But we see Jesus, who was made a little lower than the angels . . . crowned with glory and honor," as the ground and guarantee of our approaching exaltation. Here then is the Divine answer to the question asked by the Psalmist long ago: "When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast made— What is man, that Thou art mindful of him?" Ah, brethren in Christ, when you go out at night and view the wondrous heavens, and then think of your own utter insignificance; when you meditate upon the glory of God’ s majesty and holiness. and then think of your own exceeding sinfulness, and are bowed into the dust; remember that up there is a Man in the glory, and that that Man is the measure of God’ s thoughts concerning you. Remember, that by wondrous and sovereign grace, you have been not only predestined to be conformed to His image, but that you should, as a joint-heir with Him, share His inheritance. May the Lord grant each Christian reader that faith which will enable him to grasp that wonderful and blissful prospect which the Word of God sets before him.  

  

  

Maclaren: Heb 2:1

Drifting

Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.'--Heb. 2:1.

LET them slip'; that conveys a vivid picture of a man holding some treasure with limp fingers, and allowing it to drop from his nerveless grasp. But, striking as that picture is, the one which is really expressed by the original word is more striking still. The Revised Version correctly renders, instead of, we should let them slip,' we drift away from them'; and that is the real meaning. Drifting' is the thing to be afraid of. Just as some boat, not made fast to the bank, certainly glides down stream so quietly and with so little friction that her passengers do not know that they are moving until they come up on deck, and see new fields around them, so the things which we have heard,' and to which we ought to be moored or anchored, we shall drift, drift, drift away from, and, in nine cases out of ten, shall not feel that we are moving, till we are roused by hearing the noise of the whirlpools and the falls close ahead of us; and look round and see a strange country. Therefore we ought to give the more earnest heed to the things which we have heard, lest, haply, we should drift away from them.'

I. So My Text Suggests, First, Our Danger.

We are in danger of drifting unconsciously from the anchorage of our faith--namely, the great words which we have heard. The currents that are brought to bear upon us run as strong as do any that are marked on charts and are the terror of sailors, and they need as careful steering and as great engine power to resist them. Let us try to think of one or two of them.

There is the current of years. Time changes us all; and there is many a professing Christian who all unconsciously has slid away from his early better self, and is not now as devout a man--or with his life as completely under the influence of Christ and His gospel as he was in the early days. He keeps up appearances, but they are deceptive, and years have carried him down the stream and away from his old self.

There is the current of familiarity with the truth. It is a sad illustration of the weakness of human nature that we all tend to think that the familiar is commonplace, and that it is almost impossible for us, without a very specific and continuous effort, to keep up as fresh and deep an interest in a truth that we have believed all our days as in one that comes to us with the attraction of novelty. It has been well said that the most certain truths too often lie in the dormitory of the soul, side by side with exploded errors.' We all know how silently and unconsciously we lose our hold of the things that we think to be most surely believed among us; and whilst we fancy that we are grasping them they are gone from us just because we had never doubted, and always believed' them. Conjurers will tell you that if you press a coin in a man's palm and shut the hand quickly, he does not know for a moment or two whether the coin remains there or not. There are many of us who have closed our hands on the precious gold coin of the gospel, and it has been filched away from us, and we do not know that it has been until we open our hand and see the empty palm. We drift away by time and by familiarity.

Then there is constantly acting upon us the current of the continual pressure of our daily cares and anxieties and duties and joys. All these in their minuteness and their multiplicity tend to weaken our possession of, and to carry us away from, the great central truths of the gospel. A snowflake is a very tiny thing, but when the air is full of them, minute as they are, their white multitudes will bring death and a grave to the creatures on which they fall. And so the thousand trifles of our daily lives are all acting upon us, whether we know it or not, to absorb interest and attention and effort, and to withdraw all three from the truths which we have heard.' You may remember the story of the man in the Old Testament who had a prisoner put into his hands, with an injunction to guard carefully against his escape; and how, as he naively says, As thy servant was busy here and there, lo! he was gone. I had so many other things to do, on this side and that, and in front and behind, that I could not always keep my eyes on him; and he slipped through my fingers, and showed a clean pair of heels, and that is all I know. I never knew that he had gone until I came to look for him in an interval of my business, and found his fetters were empty.'

Ah, dear friends, that is the history of the decline and fall of many a professing Christian's Christianity" Thy servant was busy here and there doing his day's work'--the legitimate things that we are bound to do, and which are not meant to be occasions for withdrawing our hold of the truths of the gospel, but for deepening it. We are busied about them, and that which was committed to our care slips away, and we never know it.

Yes, and it is not only secular' work that does that. It may be done by what is called Christian work too. I believe, for my part, that much as one rejoices in the continual calls for service and activity that are addressed to the Christian Church to-day, there is a distinct danger that there shall be so much work that there is no time for solitude, for contemplation, for reviewing and deepening our communion with Jesus Christ. And I sometimes feel as if I would like to say to all Sunday-school teachers, and visitors, and Christian Endeavourers, and all the host of Christian workers': Come ye yourselves apart into a desert place and rest awhile,' and then you will be ready for better work. At all events, it is quite possible--if we may so use a phrase which is, perhaps, done violence to in such a use--to water other people's vineyards, and leave our own vines to die for want of tending and irrigation.

There are other currents as well, about which I need not say much here, but no doubt they are running very strong to-day, all round us: tides of opinion and ways of thinking about the gospel which will rob us, if we do not take care, of the simplicity and depth of our faith in that Saviour. I just specify these four currents: time, familiarity, work, and the prevalent tone of the people round about us--all these forces are continually operating on the Christian men and women of this day, and in many cases are doing their deadly work.

II. So Let Me Say That, Secondly, My Text Suggests Our Security.

Let us give the more earnest heed.' Just because these forces are in operation, therefore there is more need that the vessel shall be very safely moored to the strong post on the quay, than there would be if it was lying in a tideless harbour where the water was motionless. The more earnest heed'-if we know the danger we have gone a long way to escape it. If we will open our eyes to the fact that all about us there are thieves lurking and waiting to steal away our possessions, then we shall have done something towards securing the possessions. As in Christ's parable, there are light-winged flocks of birds filling the air about us, and ready to pounce down upon the seed the moment the sower's back is turned, and with a dig and a peck to pick it up, and then with glancing whir of the wings to be off, bearing away their prey out of sight and out of shot. If we realise that that is the condition of things, we shall have boys with clappers in the field to keep off the birds, at all events. If we have a clear sight of the fact that the world is full of thieves, we shall be likely to get strong locks to our doors, and bars to the windows, and not go to sleep, lest the house should be broken into.

But let me say a word or two about what we ought to do. Let us give the more earnest heed to the things which we have heard.' That word give heed' suggests that there must be a concentration of attention, and a distinct effort of will in the way of resisting the tendencies. If you hold a thing slackly it goes out of your hands. If you have flung a careless bight of the rope round the post, and then lie down to sleep, the force of the stream will do the rest. There must be resistance to the continually acting tendencies, or they will become facts and realities. I have already suggested in the previous remarks what seems to me to be the great thing wanted in our present average Christian character, and that is the honest occupation of mind and heart with the truths of the gospel. We read newspapers, books, and magazines of all sorts, and we do not read our Bibles as our fathers used to do. There are many professing Christian people who do not make the Word of God familiar by daily and prayerful perusal; and there are many who do not understand much more about the whole majestic orb of divine truth than the one bit of it that they beheld at first, when they turned from darkness to light. That Jesus Christ is your Saviour is, in one sense, the whole gospel, but that is no reason for your not trying to understand all that is involved in, and all that flows from, that great truth, and all on which it rests as upon rock pillars. If we had more honest occupation of thought with, and more quiet feeding like a ruminant animal upon, the truths of the gospel, we might bid defiance to all the currents to sweep us away.

There is another thing by which we may hold ourselves fast moored to these truths--that is, by bringing them habitually to bear upon and to shape and dominate the little things of our daily lives. One way by which we can freshen up the most familiar, commonplace truth is by acting on it. If you will do that, you will find that the old truths have sap and vitality in them yet. People talk about toothless commonplaces.' Take the commonplaces of your Christian profession, and conscientiously try to shape your lives by them; and take my word for it, you will find thai; they are not toothless. There is a bite in them. If a man wants to be confirmed in his creed, let him make it the law of his conduct. So if we will meditate upon the truth, and if we will live the truth, we may snap our fingers at all the currents that seek to draw us away from it.

III. And Now One Last Word. My Text Suggests The Reasons For This Exhortation.

You will notice that it begins with a therefore,' and that therefore' sums up all that has gone before in the epistle; and it is further expanded by a for' which follows. And what are the reasons thus suggested? I have no time to enlarge on them, and I do not know that they need it.

They are three, and the first of them is the dignity of the speaker. The writer has just been demonstrating the superiority of the Son by whom God hath, in these last times, spoken unto us,' over all former ministers and messengers of His Word, and over all angels before His throne. And he says, because such august lips have spoken, Let us give earnest heed to the things which we have heard.' For if the words spoken by angels' demanded attention, how much more the word spoken in these last times unto us by the Son,' whom He hath appointed heir of all things.' That is reason number one.

Reason number two is the steadfastness of the truth. I have been working perhaps till it is threadbare the metaphor underlying my text; I come back to it for a moment more. What is the good of a strong cable, which is my faith, unless it is wrapped round a strong post? Why should I give heed to a truth, unless it is an irrefragable and undeniable and important truth? And so says this writer, it is worth your while to give your whole attention to these truths, and to grapple yourselves to them with hooks of steel, for they stand fast. The word spoken by angels was steadfast, but the word of the gospel was at the first spoken by the Lord, and was confirmed by them that heard it. He fixed the post; they hammered it in; there it stands. You may hold on to it, and if your tackle does not give, nothing will sweep you away.

And reason number three is, what we lose if we let our moorings there slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received its just recompense of reward, how shall we escape if we neglect …'--not reject; not fight against, simply neglect'--so great salvation,' and so let ourselves be drifted away from the things which we have heard?

Maclaren: Heb 2:8-9

Manhood Crowned In Jesus

We see not yet all things put under Him, but we see Jesus.'--Heb. 2:8-9.

OWE of our celebrated astronomers is said to have taught himself the rudiments of his starry science when lying on the hill-side, keeping his father's sheep. Perhaps the grand psalm to which these words refer had a similar origin, and may have come from the early days of the shepherd king, when, like those others of a later day, he abode in the field of Bethlehem, keeping watch over his flock by night. The magnificence of the Eastern heavens, with their larger constellations burning,' filled his soul with two opposite thoughts--man's smallness and man's greatness. I suppose that in a mind apt to pensive reflections, alive to moral truths, and responsive to the impressions of God's great universe, the unscientific contemplation of any of the grander forms of nature produces that double effect. And certainly the grandest of them all, which is spread over our heads, little as we dwellers in cities can see the heavens for daily smoke and nightly lamps, forces both these thoughts upon us. They seem so far above us, they swim into their stations night after night, and look down with cold, unchanging beauty on sorrow, and hot strife, and shrieks, and groans, and death. They are so calm, so pure, so remote, so eternal. Thus David .felt man's littleness. And yet--and yet, bigness is not greatness, and duration is not life, and the creature that knows God is highest. So the consciousness of man's separation from, and superiority to these silent stars, springs up strong and victorious over the other thought. Remember that, in David's time, the nations near, who were believed to be the very centre of wisdom, had not got beyond the power of these impressions, but on Chaldean plains worshipped the host of heaven. The psalm then is a protest against the most fascinating, and to David's age the most familiar form of idolatry. These great lights are not rulers, but servants; we are more than they, because we have spirits which link us with God.

Then, kindling as he contemplates man as God meant him to be, the poet bursts into rapturous celebration of man's greatness in these respects--that he is visited by God, capable of divine communion, and a special object of divine care; that he is only lower than the loftiest, and that but in small degree and in one specific respect, because they, in their immortal strength, are not entangled in flesh as we; that over all others of God's creatures on earth he is king.

Very fine words,' may be fairly said; but do they correspond to facts? What manhood are you talking about? Where is this being, so close to God, so lowly before Him, so firmly lord of all besides?' That is the question which the writer of the Epistle to the Hebrews deals with in our text. He has quoted the psalm as an illustration of his thesis that Christ, and we in Christ, are exalted above angels, and then he proceeds to admit that, as a matter of fact, men are not what David describes them as being. But the psalm is not, therefore, an exaggeration, nor a dream, nor a mere ideal of the imagination. True, as a matter of fact, men are not all this. But as a matter of fact Jesus Christ is, and in His possession of all that the psalm painted our possession is commenced and certified. It is an ideal picture, but it is realised in Jesus, and having been so in Him, we have ground to believe that it will be so in us. We see not yet all things put under man--alas no, but--we see Jesus crowned with glory and honour; and as He tasted death for every man, so in His exaltation He is prophecy and pledge that the grand old words shall one day be fulfilled in all their height and depth.

The text, then, brings before us a threefold sight. It bids us look around, and if that sadden us, it bids us look up, and thence it bids us draw confidence to look forward. There is an estimate of present facts, there is a perception by faith of the unseen fact of Christ's glory, and there follows from that the calm prospect for the future for ourselves and for our brethren. Let us deal with these considerations in order.

I. Look At The Sight Around Us.

We see not yet all things put under man.' Where are the men of whom any portion of the psalmist's words is true? Look at them--are these the men of whom he sings? Visited by God I crowned with glory and honour! having dominion over the works of His hands! Is this irony or fact?

Let consciousness speak. Look at ourselves. If that psalm be God's thought of man, the plan that He hangs up for us His workmen to build by, what a wretched thing my copy of it has turned out to be! Is this a picture of me? How seldom I am conscious of the visits of God; how full I am of weaknesses and imper-fections-the solemn voice within me tells me at intervals when I listen to its tones. On my brow there gleams no diadem; from my life, alas! there shines at the best but a fitful splendour of purity, all striped with solid masses of blackness. And as for dominion over creatures, how superficial my rule over them, how real their rule over me! I can tame animals or slay them; I can use the forces of nature for my purposes; I can make machinery, and bid the lightning do my errands and carry messages, the burden of which is mostly money, or power, or sorrow. But all these, and the whole set of things like them, are not ruling over God's creation. That consists in using all for God, and for our own growth in wisdom, strength, and goodness; and he only is master of all things who is servant of God. All are yours, and ye are Christ's.' If so, what are most of us but servants, not lords, of earth and its goods? We fasten our very lives on them, we tremble at the bare thought of losing them, we give our best efforts to get them--we say to the fine gold, Thou art my confidence.' We do not possess them, they possess us: and so, though materially we may have conquered the earth (and wonderfully proud of it we are now), spiritually, which is the same as to say really, the earth has conquered us.

The same impression of human incompleteness is made by all the records of human lives which we possess. Go into a library, and take down volume after volume--the biographies and autobiographies of the foremost men, the saints and sages whom we all reverence. Is there one on whose monument the old psalm could truthfully be written? Are not the honest autobiographies what one of the noblest of them is called, Confessions'? Are not the memoirs the stories of flawed excellence, stained purity, limited wisdom? There are no perfect men in them--no men after the pattern of David's words. Or if some enthusiastic admirer has drawn a picture without shadows, we feel that it is without life or likeness; and we look for faults and limitations that we may be sure of brotherhood.

And if we take a wider range, and listen to the sad voice of history chronicling the past, where in all her tragic story of bright hopes brought to nothing, of powers built up by force and rotted down by pride and selfishness, of war and wrong, of good painfully sought, and partially possessed, and churlishly treasured, and quickly lost--where on all her blotted pages, stained with tears, and sweat, and blood, do we find a record that verifies the singer's rapture, and shows us men like this of the Psalm?

Or let observation speak. Bring before your minds, by an exercise of imagination vivifying and uniting into one impression, the facts which we all know of the social and moral condition--to say nothing now of the religious state--of any country upon earth. Think of the men in all lands who are helpless, hopeless, full of animal sins and lusts, full of stupid ignorance. Take our psalm and read it in some gaol, or in a lunatic asylum, or at the door of some gin-palace, or at the mouth of a court in the back streets of any city in England, and ask yourselves, Are these people, with narrow foreheads and villainous scowls, with sodden cheeks and foul hands, the fulfilment or the contradiction of its rapturous words?' Or think of naked savages, who look up to bears and lions as their masters, who are stunted by cold or enervated by heat, out of whose souls have died all memories beyond yesterday's hunger, and all hopes greater than a full meal to-morrow--and say if these are God's men. So little are they like it that some of us are ready to say that they are not men at all.

What then? Are we to abandon in despair our hopes for our fellows, and to smile with quiet incredulity at the rhapsodies of sanguine theorists like David? If we are to confine our view to earth--yes. But there is more to see than the sad sights around us. All these men--these imperfect, degraded, half-brutified men--have their share in our psalm. They have gone out and wasted their substance in riotous living; but from the swine-trough and the rags they may come to the best robe and the feast in the father's house. The veriest barbarian, with scarcely a spark of reason or a flickering beam of conscience, sunken in animal delights, and vibrating between animal hopes and animal fears --to him may belong the wondrous attribute8: to be visited by God, crowned with glory and honour, higher than all stars, and lord of all creatures.

It sounds like a wild contradiction, I know: and I do not in the least wonder that people pressed by a sense of all the misery that is done under the sun, and faintly realising for themselves Christ's power to heal their own misery and cleanse their own sins, should fling away their Bibles, and refuse to believe that God hath made of one blood all nations of men,' and that Christ has a message for the world. I venture to believe both the one and the other, I believe that though angels weep, and we should be smitten with shame, at the sight of what man has made of man, and we of ourselves, yet that God will be true though every man fail Him, and will fulfil unto the children the mercy which He has promised to the fathers. All the promises of God in Christ are yea.' And so against all the theories of the desperate school, and against all our own despondent thoughts, we have to oppose the sunny hopes which come from such words as those of our text. Looking around us, we have indeed to acknowledge with plaintive emphasis, we see not yet all things put under Him '--but, looking up, we have to add with triumphant confidence that we speak of a fact which has a real bearing on our hopes for men--we see Jesus.'

II. So, Secondly, Look Upwards To Jesus.

Christ in glory appears to the author of this epistle to be the full realisation of the psalmist's ideal. Our text deals only with the exalted dignity and present majesty of the ascended Lord; but before touching upon that, we may venture, for a moment, to dwell upon the past of Christ's life as being also the carrying out of David's vision of true manhood. We have to look backward as well as upward if we would have a firm hope for men. The ascended Christ upon the throne, and the historical Christ upon the earth, teach us what man may be, the one in regard to dignity, the other in regard to goodness.

Here is a fact. Such a life was verily once lived on earth; a life of true manhood, whatever more it was. In it we may see two things: first, we may see from His perfect purity what it is possible for man to become; and second, we may see from His experience who said, The Father hath not left Me alone, because I do always the things which please Him,' how close a fellowship is possible between the human spirit that lives for and by obedience, and the Father of us all. The man Christ Jesus was visited by God, yea, God dwelt with Him ever; whatever more He was--and He was infinitely more--He was also our example of communion, as He was our example of righteousness.

And that life is to be our standard. I refuse to take other men, the highest, as specimens of what we may become. I refuse to take other men, the lowest, as instances of what we are condemned to be. Here in Jesus Christ is the type; and, albeit it is alone in its beauty, yet it is more truly a specimen of manhood than the fragmentary, distorted, incomplete men are who are found everywhere besides. Christ is the power to conform us to Himself, as well as the pattern of what we may be. He and none lower, He and none beside, is the pattern man. Not the great conqueror, nor the great statesman, nor the great thinker, but the great Lover, the perfectly good--is the man as God meant him to be. As it has been said, with pardonable extravagance, Aristotle was but the rubbish of an Adam,' so in sober truth we may affirm that the noblest and fairest characters, approximating as they may to the picture in the psalm, and giving us some reason to hope that more is possible for us than we sometimes think, are after all but fragments of precious stones as compared with that one entire and perfect chrysolite, whose unflawed beauty and completeness drinks in, and flashes forth, the whole light of God. He is not ashamed to call us brethren. Therefore, if we would know what a man is, and what a man may become, let us not only look inward to our own faults, nor around us at these broken bits of goodness, but let us look back to Christ, and be of good cheer. We hear and see more than enough of men's folly, stupidity, godlessness, and sin. Nevertheless--we see Jesus. Let us have hope.

But turn now to the consideration of what is more directly intended by our text, namely, the contemplation of Christ in the heavens, crowned with glory and honour,' as the true type of man. What does Scripture teach us to see in the exalted Lord?

It sets before us, first, a perpetual manhood. The whole force of the words before us depends on the assumption that, in all His glory and dominion, Jesus Christ remains what He was on earth, truly and properly man. There is a strong tendency in many minds to think of Christ's incarnation and humanity as transitory. I do not mean that such a conception is thrown into articulate form as a conscious article of belief, but it haunts people none the less, and gives a feeling of unreality and remoteness to what the Scripture says of our Lord's present life. Many believers in the eternal existence and divinity of our Lord think of His incarnation much after the fashion in which heathendom conceived that the gods came down in the likeness of men--as if it were a mere transitory appearance, the wearing of a garb of human nature but for a moment. Whereas the Biblical representation is that for evermore, by an indissoluble union, the human is assumed into the divine, and that to-day and for ever' He remains the man Christ Jesus. Nor is a firm grasp of that truth of small importance, nor is the truth itself a theological subtlety, without bearing upon human interests and practical life. Rather it is the very hinge on which turn our loftiest hopes. Without it, that mighty work which He ever carries on, of succouring them that are tempted, and having compassion with us, were impossible. Without that permanent manhood, His mighty work of preparing a place for us, and making heaven a home for men because a Man is its Lord, were at an end. Without it, He in His glory would be no prophecy of man's dominion, nor would He have entered for us into the holy place. Grasp firmly the essential, perpetual manhood of Jesus Christ, and then to see Him crowned with glory and honour gives the triumphant answer to the despairing question that rises often to the lips of every one who knows the facts of life, Wherefore hast Thou made all men in vain?'

Again, we see in Jesus, exalted in the heavens, a corporeal manhood. That thought touches upon very dark subjects, concerning which Scripture says little, and no other voice says anything at all. The resurrection and ascension of Jesus Christ are our great reasons for believing that man, in his perfect condition, has body as well as spirit. And that belief is one chief means of giving definiteness and reality to our anticipations of a future life. Without the belief of a corporeal manhood, the unseen world becomes vague and shapeless, is taken out of the range of our faculties altogether, and soon becomes powerless to hold its own against the pressure of palpable, present realities. But we see Jesus--ascended up on high in man's body. Therefore He is somewhere now. Heaven is a place as well as a state; and however, for the present, the souls that sleep in Jesus may have to wait for the adoption, to wit, the redemption of the body,' and, being unclothed, may be wrapped about with Him and rest in His bosom, yet the perfect men who shall one day stand before the Lord, shall have body and soul and spirit--like Him who is a man for ever, and for ever wears a human frame.

Further, we see in Jesus transfigured manhood. Once when He was on earth, as some hidden light breaks through all veils, the pent-up glory of the great God with us' seemed to stream through His flesh, and tinge with splendour even the skirts of His garments. He was transfigured before them,' not as it would appear by light reflected from above, but by radiance up-bursting from within. And besides all its other lessons, that solemn hour on the Mount of Transfiguration gave some small hint and prelude of the possibilities of glory that lay hidden in Christ's material body, which possibilities become realities after (though not, in His case, by) death; when He ascended up on high, beautiful and changed, being clothed with the body of His glory.' For Him, as for us, flesh here means weakness and dishonour. For us, though not for Him, flesh means corruption and death. For Him, as for us, that natural body, which was adequate to the needs and adapted to the material constitution of this earth, must be changed into the spiritual body correspondent to the conditions of that kingdom of God which flesh and blood cannot enter. For us, through Him, the body of humiliation shall be changed into likeness of the body of His glory. We see Jesus, and in Him manhood transfigured and perfected.

Finally, we see in Jesus sovereign manhood. The psalmist thought of man as crowned with glory and honour, as having dominion over the works of God's hands. And here is his thought embodied in far higher manner than ever he imagined possible. Here is a man exalted to absolute, universal dominion. The sovereignty of Jesus Christ is not a metaphor, nor a rhetorical hyperbole. It is, if we believe the New Testament writers, a literal, prose fact. He directs the history of the world, and presides among the nations. He is the prince of all the kings of the earth. He wields the forces of nature, He directs the march of providence, He is Lord of the unseen worlds, and holds the keys of death and the grave. The government is upon His shoulders,' and upon Him hangs all the glory of His Father's house.' Angels served Him in His lowliness, and strengthened Him in His agony they watched His grave, and when He ascended on high, the multitudes of the heavenly hosts, even thousands of angels, were the chariot of the conquering Lord. Angels are His servants now, and all do worship Him. He holdeth the stars in His right hand, and all creatures gather obedient round His throne. His voice is law, His will is power. He says to this one Go,' and he goeth; He rebukes winds and seas, diseases and devils, and they obey; to all He says, Do this,' and they do it. He speaks, and it is done. On His head are many crowns.' Thou art the King of Glory, O Christ--and, seeing Jesus, we see man crowned with glory and honour.

III. Finally, Then, Look Forward.

Though it be only too true that the vision seems to tarry, and that weary centuries roll on, and bring us but so little nearer its accomplishment; though the fair promise, at which the morning stars sang together, and all the sons of God shouted for joy, seems to have faded away; though the hope of the psalmist is yet unfulfilled; though the strain of a yet higher mood, proclaiming peace on earth, which later shepherds of Bethlehem heard from amid the silent stars, has died away, and the war shout lives on; still, in the strength which flows from seeing Jesus exalted, we can look for a certain future, wherein men shall be all that God proposed, and all that their Saviour is. Rolling clouds hide the full view, but through them gleams the lustrous walls of the city which hath the foundations. We look forward, and we see men sharing in Christ's glory, and gathered together round His throne.

Christ is the measure of man's capacities. He is the true pattern of human nature. Christ is the prophecy and pledge of man's dominion. From Christ comes the power by which the prophecy is fulfilled, and the pattern reproduced in all who love Him. Whosoever is joined to Him receives into his soul that spirit of life in Christ which unfolds and grows according to its own law, and has for its issue and last result the entire conformity between the believing soul and the Saviour by whom it lives. It were a poor consolation to point to Christ and say, Look what man has become and may become,' unless we could also say, A real and living oneness exists between Him and all who cleave to Him, so that their characters are changed, their natures cleansed, their future altered, their immortal beauty secured.' He is more than pattern, He is power; more than specimen, He is source; more than example, He is redeemer. He has been made in the likeness of sinful flesh, that we may be in the likeness of His body of glory. He has been made sin for us, that we might be made the righteousness of God in Him.' His exaltation, if it were ever so much a fact, and ever so firmly believed, yields no basis for hope as to any beyond Himself, but on one supposition. To see man exalted and his glory ensured in Christ's, the glory of Christ must be connected, as is done in our text, with His tasting death for every man. When I know that He has died for me, and for all my brethren who sit in darkness, and hear each other groan as the poison shoots through their veins, then I can feel that, as He has been in the likeness of our death, we shall also be in the likeness of His resurrection. Brethren, the Cross, and the Cross alone, certifies our participation in the Crown. Unless Jesus Christ have and exercise that wondrous power of delivering from sin and self, and of quickening to a new life, which He exercises only as Sacrifice and Saviour, there were nothing which were more irrelevant to the hopes of man's future than the story of His purity and of His dominion. What were all that to men writhing with evil? What hope for single souls or for the world in the knowledge that He was good, or in the belief that He had gone up on high? If that were all, what would it all matter? The lack-lustre eyes that have grown wan with waiting will have no light of hope kindled in them by such a gospel as that. But bid them look, languid and weary as they are, to Him who is lifted up, that whosoever believeth on Him should not perish--that vision will give to the still loftier sight of Christ on the throne its true meaning, as not a barren triumph for Himself alone, but as victory for us--yea, our victory in Him. If we can say, God, who is rich in mercy for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together,' then we can add, and hath raised us up together, and made us sit together in heavenly places in Jesus Christ.'

And what wonderful hopes, dimly discerned indeed, but firmly founded, we have a right to cherish, if what we see in Jesus we may predict for His brethren! We shall be like Him in all these points to which we have already referred. We, too, shall have a corporeal manhood transfigured and glorified. We, too, shall have perfect union and communion with the Father. We, too, shall be invested with all the unknown prerogatives which are summed up in that last promise of His, beyond which nothing more glorious can be conceived, To him that overcometh will I grant to sit with Me on My throne.' Then the ancient word will be fulfilled in manner beyond our dreams, Thou hast put all things under his feet.' Who can tell what accessions of power, what new faculties, what new relations to an external universe, what new capacity of impressing a holy will upon all things, what new capability of receiving from all things their most secret messages concerning God their Maker, may be involved in such words? We see darkly. The hopes for the future lie around us as flowers in some fair garden where we wall: in the night, their petals closed and their leaves asleep, but here and there a whiter bloom gleams out, and sweet, faint odours from unseen sources steal through the dewy darkness. We can understand but little of what this majestic promise of sovereign manhood may mean. But the fragrance, if not the sight, of that gorgeous blossom is wafted to us. We know that the upright shall have dominion in the morning.' We know that to His servants authority over ten cities will be given. We know that we shall be kings and priests to God.' The fact we know, the contents of the fact we wait to prove. It doth not yet appear what we shall be.' Enough that we shall reign with Him, and that in the kingdom of the heavens dominion means service, and the least is the greatest.

We, too, shall be exalted above all creatures--far above all principality and power, even as Christ is Lord of angels. What that may include, we can but dimly surmise. Nearness to God, knowledge of His heart and will, likeness to Christ, determine superiority among pure and spiritual beings. And Scripture, in many a Mat and half-veiled promise, bids us believe that men who have been redeemed from their sins by the blood of Christ, and have made experience of departure and restoration, are set to be the exponents of a deeper knowledge of God to powers in heavenly places, and, standing nearest the throne, become the chorus leaders of new praises from lofty beings who have ever praised Him on immortal harps. They who know sin, who remember sorrow, who learned God by the Cross of Christ, and have proved His forgiving and sanctifying grace, must needs have a more wondrous knowledge, and be knit to Him by a tenderer bond than the elder brethren who never transgressed His commandments. The youngest brother of the king is nearer to him than the oldest servant who stands before his face. Our brother is Lord of all, and His dominion is ours.

But we can speak little, definitely, about such matters. It is enough for the servant that he be as his Lord. This confidence, which can be certain, though it be not accurate, should satisfy our minds without curious detail, and should quiet our hearts however they be tempted to cast it away. Many enemies whisper to us doubts. The devil tempted first to sin by insinuating the question, Shall ye surely die?' The devil often tempts now to sin by insinuating exactly the opposite doubt, Can it be that you will live?' It seems to us often incredible that such hopes of immortal life should be true about such poor creatures, such wretched failures, as we feel ourselves to be. It seems often incredible that they should have any connection with men such as we see them on the average to be. We are tempted, too, in these days, to think that our psalm belongs to an exploded school of thought, to a simple astronomy which made the earth the centre of the universe, and conceived of moon and stars as tiny spangles on the hem of light's garment. We are told that science lights us to other conclusions as to man's place in creation than such as David cherished. No doubt it does as to man physically considered. But the answer to my own evil conscience, to the sad inferences from man's past and present, to the conclusions which are illegitimately sought to be extended from man's material place in a material universe to man's spiritual place as an immortal and moral being, lies in that twofold sight which we have been regarding--Christ on the cross the measure of man's worth in the eyes of God, and of man's place in the creation; Christ on the throne the prophecy of man's dignity, and of his most sure dominion.

When bordering on despair at the sight of so much going wrong, so much ignorance, sorrow, and vice, so many darkened understandings and broken hearts, such wide tracts of savagery and godlessness, I can look up to Jesus, and can see far, far away--the furthest thing on the horizon--like some nebula, faint, it is true, and low down, but flickering with true starry light--the wondrous vision of many souls brought into glory, even a world redeemed.

When conscious of personal imperfection and much sin, no thought will bring peace nor kindle hope but this, that Christ has died to bring me to God, and lives to bring me to glory. Then, dear brethren, behold the Lamb of God which taketh away the sin of the world.'

Behold Jesus entered within the veil for us. Look away from the imperfect men, the partial teachers, the incomplete saints, the powerless helpers around you, to Him, the righteous, the wise, the strong. Look at no man any more, as the hope for yourself, as the pattern for your life, save Jesus only. The gaze will feed your triumphant hope, and will make that hope a partial reality. Here you will be visited by God, here you will in some degree have all things for yours, if you are Christ's. Here, from far beneath, look up through the heavens to Him who is made higher than' them all. And hereafter, from the supreme height and pinnacle of the throne of Christ, we shall look down on sun, moon, and stars that once shone so far above us; and conscious that His grace has raised us up on high, and put all things under our feet, shall exclaim with yet deeper thankfulness and more reverent wonder: What is man, that Thou art mindful of him, and the son of man, that Thou visitest him?'

MHCC: Heb 2:1-4

Christ being proved to be superior to the angels, this doctrine is applied. Our minds and memories are like a leaky vessel, they do not, without much care, retain what is poured into them. This proceeds from the corruption of our nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.

MHCC: Heb 2:5-9

Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.

Matthew Henry: Heb 2:1-4

The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved; this is brought in by the illative particle therefore, with which this chapter begins, and which shows its connection with the former, where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.

I. By way of exhortation: Therefore we ought to give the more diligent heed to the things which we have heard, Heb 2:1. This is the first way by which we are to show our esteem of Christ and of the gospel. It is the great concern of every one under the gospel to give the most earnest heed to all gospel discoveries and directions, to prize them highly in his judgment as matters of the greatest importance, to hearken to them diligently in all the opportunities he has for that purpose, to read them frequently, to meditate on them closely, and to mix faith with them. We must embrace them in our hearts and affections, retain them in our memories, and finally regulate our words and actions according to them.

II. By way of argument, he adds strong motives to enforce the exhortation.

1. From the great loss we shall sustain if we do not take this earnest heed to the things which we have heard: We shall let them slip. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the corruption of our natures, the enmity and subtlety of Satan (he steals away the word), from the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss who let gospel truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in hearing lost, and their hopes of a good harvest lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel and our retention of it; and indeed, if we do not well attend, we shall not long retain the word of God; inattentive hearers will soon be forgetful hearers.

2. Another argument is taken from the dreadful punishment we shall incur if we do not do this duty, a more dreadful punishment than those fell under who neglected and disobeyed the law, Heb 2:2, Heb 2:3. Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; for every transgression and disobedience will receive a just recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners is no more than what sin deserves: it is a just recompence of reward; punishments are as just, and as much due to sin as rewards are to obedience, yea, more due than rewards are to imperfect obedience. (2.) How the gospel is described. It is salvation, a great salvation; so great salvation that no other salvation can compare with it; so great that none can fully express, no, nor yet conceive, how great it is. It is a great salvation that the gospel discovers, for it discovers a great Saviour, one who has manifested God to be reconciled to our nature, and reconcilable to our persons; it shows how we may be saved from so great sin and so great misery, and be restored to so great holiness and so great happiness. The gospel discovers to us a great sanctifier, to qualify us for salvation and to bring us to the Saviour. The gospel unfolds a great and excellent dispensation of grace, a new covenant; the great charter-deed and instrument is settled and secured to all those who come into the bond of the covenant. (3.) How sinning against the gospel is described: it is declared to be a neglect of this great salvation; it is a contempt put upon the saving grace of God in Christ, making light of it, not caring for it, not thinking it worth their while to acquaint themselves with it, not regarding either the worth of gospel grace or their own want of it and undone state without it; not using their endeavours to discern the truth of it, and assent to it, nor to discern the goodness of it, so as to approve of it, or apply it to themselves. In these things they discover a plain neglect of this great salvation. Let us all take heed that we be not found among those wicked wretched sinners who neglect the grace of the gospel. (4.) How the misery of such sinners is described: it is declared to be unavoidable (Heb 2:3): How shall we escape? This intimates, [1.] That the despisers of this salvation are condemned already, under arrest and in the hands of justice already. So they were by the sin of Adam; and they have strengthened their bonds by their personal transgression. He that believeth not is condemned already, Joh 3:18. [2.] There is no escaping out of this condemned state, but by accepting the great salvation discovered in the gospel; as far those who neglect it, the wrath of God is upon them, and it abides upon them; they cannot disengage themselves, they cannot emerge, they cannot get from under the curse. [3.] That there is a yet more aggravated curse and condemnation waiting for all those who despise the grace of God in Christ, and that this most heavy curse they cannot escape; they cannot conceal their persons at the great day, nor deny the fact, nor bribe the judge, nor break the prison. There is no door of mercy left open for them; there will be no more sacrifice for sin; they are irrecoverably lost. The unavoidableness of the misery of such is here expressed by way of question: How shall we escape? It is an appeal to universal reason, to the consciences of sinners themselves; it is a challenge to all their power and policy, to all their interest and alliances, whether they, or any for them, can find out, or can force out, a way of escape from the vindictive justice and wrath of God. It intimates that the neglecters of this great salvation will be left not only without power, but without plea and excuse, at the judgment-day; if they be asked what they have to say that the sentence should not be executed upon them, they will be speechless, and self-condemned by their own consciences, even to a greater degree of misery than those fell under who neglected the authority of the law, or sinned without the law.

3. Another argument to enforce the exhortation is taken from the dignity and excellency of the person by whom the gospel began to be spoken (Heb 2:3): It began at first to be spoken by the Lord, that is, the Lord Jesus Christ, who is Jehovah, the Lord of Life and glory, Lord of all, and as such possessed of unerring and infallible wisdom, infinite and inexhaustible goodness, unquestionable and unchangeable veracity and faithfulness, absolute sovereignty and authority, and irresistible power. This great Lord of all was the first who began to speak it plainly and clearly, without types and shadows as it was before he came. Now surely it may be expected that all will reverence this Lord, and take heed to a gospel that began to be spoken by one who spoke so as never man spoke.

4. Another argument is taken from the character of those who were witnesses to Christ and the gospel (Heb 2:3, Heb 2:4): It was confirmed to us by those that heard him, God also bearing them witness. Observe, (1.) The promulgation of the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were eye and ear-witnesses of what Jesus Christ began both to do and to teach, Act 1:1. These witnesses could have no worldly end or interest of their own to serve hereby. Nothing could induce them to give in their evidence but the Redeemer's glory, and their own and others' salvation; they exposed themselves by their testimony to the loss of all that was dear to them in this life, and many of them sealed it with their blood. (2.) God himself bore witness to those who were witnesses for Christ; he testified that they were authorized and sent by him to preach Christ and salvation by him to the world. And how did he bear them witness? Not only by giving them great peace in their own minds, great patience under all their sufferings, and unspeakable courage and joy (though these were witnesses to themselves), but he bore them witness by signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his will. [1.] With signs, signs of his gracious presence with them, and of his power working by them. [2.] Wonders, works quite beyond the power of nature, and out of the course of nature, filling the spectators with wonder and admiration, stirring them up to attend to the doctrine preached, and to enquire into it. [3.] Divers miracles, or mighty works, in which an almighty agency appeared beyond all reasonable controversy. [4.] Gifts of the Holy Ghost, qualifying, enabling, and exciting them to do the work to which they were called - divisions or distributions of the Holy Ghost, diversities of gifts, 1Co 12:4, etc. And all this according to God's own will. It was the will of God that we should have sure footing for our faith, and a strong foundation for our hope in receiving the gospel. As at the giving forth of the law there were signs and wonders, by which God testified the authority and excellency of it, so he witnessed to the gospel by more and greater miracles, as to a more excellent and abiding dispensation.

Matthew Henry: Heb 2:5-9

The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (Heb 2:5): For to the angels hath he not put in subjection the world to come, whereof we speak.

I. Here the apostle lays down a negative proposition, including a positive one - That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.

II. We have a scripture - account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Psa 8:4-6, But one in a certain place testified, saying, What is man, that thou art mindful of him? or the Son of man, that thou visitest him? etc. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.

1. As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the boy, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luk 20:36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.

2. As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, Heb 2:8, Heb 2:9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1.] That God was mindful of Christ for us in the covenant of redemption. [2.] That God visited Christ on our account; and it was concluded between them that in the fulness of time Christ should come into the world, as the great archetypal sacrifice. [3.] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] That God crowned the human nature of Christ with glory and honour, in his being perfectly holy, and having the Spirit without measure, and by an ineffable union with the divine nature in the second person of the Trinity, the fulness of the Godhead dwelling in him bodily; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross, hereby putting all mankind into a new state of trial. [5.] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things, thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth.

Barclay: Heb 2:1-4

The writer is arguing from the less to the greater. He has in his mind two revelations. One was the revelation of the law which came by the medium o the angels, that is to say, the Ten Commandments. Now any breach of that law was followed by strict and just punishment. The other was the revelation which came through the medium of Jesus Christ, the Son. Because it came in and through the Son it was infinitely greater than the revelation of God's truth brought by the angels; and therefore any transgression of it must be followed by a far more terrible punishment. If men cannot neglect the revelation which came through the angels, how much less can they neglect the revelation which came through the Son?

In the first verse there may be an even more vivid picture than there is in the translation which we have used. The two key words are prosechein (4337) and pararruein (3901). We have taken prosechein (4337) to mean to pay attention to, which is one of its commonest meanings. Pararrein (3901) is a word of many meanings. It is used of something flowing or slipping past; it can be used of a ring that has slipped off the finger; of a particle of food that has slipped down the wrong way; of a topic that has slipped into the conversation; of a point which has escaped someone in the course of an argument; of some fact that has slipped out of the mind; of something that has ebbed or leaked away. It is regularly used of something which has carelessly or thoughtlessly been allowed to become lost.

But both these words have also a nautical sense. Prosechein (4337) can mean to moor a ship; and pararrein (3901) can be used of a ship which has been carelessly allowed to slip past a harbour or a haven because the mariner has forgotten to allow for the wind or the current or the tide. So, then, this first verse could be very vividly translated: "Therefore, we must the more eagerly anchor our lives to the things that we have been taught lest the ship of life drift past the harbour and be wrecked." It is a vivid picture of a ship drifting to destruction because the pilot sleeps.

For most of us the threat of life is not so much that we should plunge into disaster, but that we should drift into sin. There are few people who deliberately and in a moment turn their backs on God; there are many who day by day drift farther and farther away from him. There are not many who in one moment of time commit some disastrous sin; there are many who almost imperceptibly involve themselves in some situation and suddenly awake to find that they have ruined life for themselves and broken someone else's heart. We must be continually on the alert against the peril of the drifting life.

The writer to the Hebrews characterizes under two headings the sins for which the law brings its punishment: he calls them transgression and disobedience. The first of these words is parabasis (3847), which literally means the stepping across a line. There is a line drawn both by knowledge and by conscience, and to step across it is sin. The second is parakoe (3876). Parakoe begins by meaning imperfect hearing, as, for instance, of a deaf man. Then it goes on to mean careless hearing, the kind which through inattention either misunderstands or fails to catch what has been said. It ends by meaning unwillingness to hear, and therefore disobedience to the voice of God. It is the deliberate shutting of the ears to the commands and warnings and invitations of God.

The writer to the Hebrews ends this paragraph by stating three ways in which the Christian revelation is unique.

(i) It is unique in its origin. It came direct from Jesus himself. It does not consist of guessings and gropings after God; it is the very voice of God himself which comes to us in Jesus Christ.

(ii) It is unique in its transmission. It came to the people to whom Hebrews was written from men who had themselves heard it direct from the lips of Jesus. The one man who can pass on the Christian truth to others is he who knows Christ "other than at second hand." We can never teach what we do not know; and we can teach others of Christ only when we know him ourselves.

(iii) It is unique in its effectiveness. It issued in signs and wonders and manifold deeds of power. Someone once congratulated Thomas Chalmers after one of his great speeches. "Yes," he said, "but what did it do?" As Denney used to say, the ultimate object of Christianity is to make bad men good; and the proof of real Christianity is the fact that it can change the lives of men. The moral miracles of Christianity are still plain for all to see.

Barclay: Heb 2:5-9

This is by no means an easy passage of which to grasp the meaning; but when we do, it is a tremendous thing. The writer begins with a quotation from Psa 8:4-6. If we are ever to understand this passage correctly we must understand one thing--the whole reference of Ps 8 is to man. It sings of the glory that God gave to man. There is no reference to the Messiah.

There is a phrase in the psalm which makes it difficult for us to grasp that. This is the son of man. We are so used to hearing that phrase applied to Jesus that we tend always to take it to refer to him. But in Hebrew a son of man always means simply a man. We find, for instance, that in the book of the prophet Ezekiel, more than eighty times God addresses Ezekiel as son of man. "Son of man, set your face toward Jerusalem" (Eze 21:2). "Son of man, prophesy and say ." (Eze 30:2).

In the psalm quoted here the two parallel phrases: "What is man that you remember him?" and "Or the son of man that you visit him?" are different ways of saying exactly the same thing. The psalm is a great lyric cry of the glory of man as God meant it to be. It is in fact an expansion of the great promise of God at creation in Gen 1:28, when he said to man: "Have dominion over the fish of the sea, and over the birds of the air, and over every living thing that moves upon the earth."

The glory of man, incidentally, is even greater than the King James Version would lead us to understand. It has: "Thou hast made him a little lower than the angels" (Psa 8:5). That is a correct translation of the Greek but not of the original Hebrew. In the original Hebrew it is said that man is made a little lower than the 'Elohiym (430); and 'Elohiym is the regular word for "God." What the psalmist wrote about man really was: "Thou hast made him little less than God," which, in fact, is the translation of the Revised Standard Version. So then this psalm sings of the glory of man, who was made little less than divine and whom God meant to have dominion over everything in the world.

But, the writer to the Hebrews goes on, the situation with which we are confronted is very different. Man was meant to have dominion over everything but he has not. He is a creature who is frustrated by his circumstances, defeated by his temptations, girt about with his own weakness. He who should be free is bound; he who should be a king is a slave. As G. K. Chesterton said, whatever else is or is not true, this one thing is certain--man is not what he was meant to be.

The writer to the Hebrews goes further on. Into this situation came Jesus Christ. He suffered and he died, and because he suffered and died, he entered into glory. And that suffering and death and glory are all for man, because he died to make man what he ought to be. He died to rid man of his frustration and his bondage and his weakness and to give him the dominion he ought to have. He died to recreate man until he became what he was originally created to be.

In this passage there are three basic ideas. (i) God created man, only a little less than himself, to have the mastery over all things. (ii) Man through his sin entered into defeat instead of mastery. (iii) Into this state of defeat came Jesus Christ in order that by his life and death and glory he might make man what he was meant to be.

We may put it another way. The writer to the Hebrews shows us three things. (i) He shows us the ideal of what man should be--kin to God and master of the universe. (ii) He shows us the actual state of man--the frustration instead of the mastery, the failure instead of the glory. (iii) He shows us how the actual can be changed into the ideal through Christ. The writer to the Hebrews sees in Christ the One, who by his sufferings and his glory can make, man what he was meant to be and what, without him, he could never be.

Constable: Phm 1:12--Heb 2:1

B. Paul's motives 12-16

vv. 12-14 Onesimus had so endeared himself to Paul that his departure was an extremely painful prospect for the apostle. Paul could have justified keeping the slave with him, but he judged that Onesimus' obligation to return to his owner was more important. Furthermore, Paul did not really have authority over the slave; that rested with his master. If Paul had kept Onesimus with him, Philemon would have felt obligated by his regard for Paul to let his slave stay with the apostle. The service Paul probably had in mind for Onesimus was to proclaim the gospel, not to perform menial prison duties for Paul.²⁶ Nevertheless, Paul wanted Philemon to respond to his slave freely.

"The principle of consideration for others here manifested by Paul is a factor of vital importance today for effective Christian leadership. Many are the difficulties which might be avoided if those in places of authority in Christian work would follow Paul's example in this."²⁷

"In the eastern part of the Roman Empire [including Asia Minor] during this period, fugitive slaves who sought sanctuary in a household were likely to be given temporary protection by the householder until either a reconciliation with the master had been effected or else the slave had been put up for sale in the market and the resulting price paid to the owner . . ."²⁸

vv. 15-16 Paul suggested that God may have permitted the events that had taken place to result in greater good (Rom. 8:28), and he urged Philemon to view them in that light. The master should now regard his slave not as a slave but as a brother in Christ, which he was.²⁹ This does not mean that he would necessarily give Onesimus his freedom, though he might, but that he would treat him lovingly at least.³⁰ In Onesimus Philemon would receive one with whom he could share the fellowship of Christ and one who would render him more conscientious service than he could expect from a non-Christian.

"The supreme work of Christianity is to transform men, so that out of their transformed lives shall come the transformation of all social conditions, and the victories of righteousness and of love."³¹

"The principles of the gospel worked into the conscience of a nation destroy slavery."³²

"Christianity is not out to help a man to escape his past and to run away from it; it is out to enable a man to face his past and to rise above it."³³

"It is quite clear that in this letter Paul is not really dealing with the question of slavery as such or the resolution of a particular instance of slavery. In this verse, at least, he treats the question of brotherly love. Although Onesimus' earthly freedom may be of positive value, in the last analysis it is of no ultimate significance to him as a Christian as to whether he is slave or free. Finally what matters is to have accepted God's call and to follow him . . ."³⁴

Constable: Phm 1:18--Heb 2:5

D. Paul's offer 18-20

v. 18 Paul then hastened to remove a possible obstacle. Pilfering was common among slaves (cf. Titus 2:10). Paul seemed to be unaware of anything specific that Onesimus owed Philemon, but he offered to pay whatever might be indebted if such a condition existed. Onesimus may have stolen from Philemon,³⁶ or he may simply have run away and so caused his master inconvenience.³⁷ "Charge that to my account" means the same as "impute it to me." Paul's offer is a beautiful illustration of biblical forgiveness based on imputation (cf. Rom. 5:13; 2 Cor. 5:21).³⁸

v. 19 Evidently Paul wrote this whole epistle with his own hand rather than through a secretary as was his custom.³⁹ Alternatively Paul may have signed his name at this point and then personally wrote out his guarantee.⁴⁰ Paul reminded Philemon of his own debt to the apostle (v. 19). Apparently Philemon had become a Christian through Paul's ministry either directly or indirectly.

The phrase in parentheses in this verse is a rhetorical device called paraleipsis. In it a writer states that he is reluctant to say something that he does nevertheless say. It is a way of inserting information delicately.⁴¹

v. 20 By receiving and forgiving Onesimus Philemon would be repaying Paul and encouraging him. Another play on words occurs in that the Greek word translated "benefit" is the root of the one translated "Onesimus." One writer rendered this clause, "Let me get help as well as you get Helpful."⁴²

Constable: Heb 1:1--3:1

I. The culminating revelation of God 1:1--2:18

Hebrews is a sermon reduced to writing (cf. 13:22; James). Indications of this fact are the writer's references to speaking and hearing (cf. 2:5; 5:11; 8:1; 9:5; 11:32). His epistle is more typical of speech than of writing.

Various stylistic devices enable the student of this book to identify the sections of the writer's thought. These devices include inclusio, linking words, the repetition of key terms, alternation between exposition and admonition, and others, which I shall point out where appropriate. These rhetorical devices were common in the writer's culture, and his use of them indicated to the original readers where his thoughts were moving.

There is an alternation in the genre of this epistle from exposition to exhortation to exposition to exhortation and so forth. Noting these major changes makes interpreting the book much easier. The blocks of material by genre are as follows. I shall note the changes in the notes that follow as well.

Exposition	Exhortation
ch. 1	2:1-4
2:5-18	3:1-4:14
4:15-5:10	5:11-6:12
6:13-10:18	10:19-39
ch. 11	chs. 12-1318

This writer customarily began with a brief statement that presented the theme of each major section of his discourse. The first such statement appears in 1:1-4 and introduces the theme of the culminating revelation of God, which continues through 2:18.¹⁹

Constable: Heb 2:1-4

C. The Danger of Negligence (The First Warning) 2:1-4

Having just encouraged his readers with a reminder of God's help for the faithful (1:14) the writer next urged his readers to be faithful. He did so to warn them of the possibility of retrogressing spiritually and consequently losing part of their inheritance.

"The second step in the argument for Jesus' superiority shows him to be infinitely great because of the nature of the salvation he won. . . . The author precedes the development of this thought with a brief section in which he exhorts his readers to attend to what has been said, a feature we shall notice elsewhere (e.g., 3:7-11; 5:11-14)."⁶⁰

"The author uses doctrine as a basis for exhorting believers."⁶¹

"The number of unusual words and idioms and the avoidance of the vocabulary of the LXX suggest that in this paragraph it was the writer's intention to confront the thought and life of his readers in a more arresting way than reliance upon familiar words and phrases would foster."⁶²

2:1 The meaning of "For this reason" is that since Jesus Christ is greater than the angels we should take the revelation that has come through Him seriously. If the Israelites received severe punishment whenever they disobeyed the Law that God gave them through angels, the punishment for disregarding what God has give us through His Son will be even more severe.⁶³ Later in this epistle we learn that the original readers were slow to respond to Scriptural imperatives. They had not grown as Christians as they should have (5:11-12). The writer took this opportunity to exhort them to "pay much closer attention" (Gr. prosechein) to what their teachers had taught them and to what they had read in the Scriptures. This Greek word means not only to turn the mind to something but also to act upon what one perceives (cf. Acts 8:6; 16:14). The readers were apparently regarding these things too lightly.

"God's speaking is the basis for the writer's own word of exhortation' (13:22)."⁶⁴

The writer illustrated their position. It is as though they were in a boat on a river or at sea. He pictured them moored at a dock or anchored. If they continued to neglect their attachment to the truth that does not change, the currents of their age might carry them away from it. They might drift away from the truth they had heard (not their eternal salvation, cf. 6:19). "What we have heard" is the antecedent of "it." This is a warning against apostatizing, departing from truth once held. All the warnings in the Bible against following false teachers are similar to this one in their intent. If we do not diligently remain in the truth--and to do so we must know it and remember it--we will depart from it. We live in a world that is striving to separate us from it. Satan also wants us to abandon it.

". . . the [five warning] passages in question are concerned with the danger of apostasy."⁶⁵

". . . apostasy . . . [is] the central concern of the entire epistle."⁶⁶

"That church's experience 2, 000 years ago intersects our lives in this way: drifting is the besetting sin of our day. And as the metaphor suggests, it is not so much intentional as from unconcern. Christians neglect their anchor--Christ--and begin to quietly drift away. There is no friction, no dramatic sense of departure. But when the winds of trouble come, the things of Christ are left far behind, even out of sight."⁶⁷

". . . if you examined a hundred people who had lost their faith in Christianity, I wonder how many of them would turn out to have been reasoned out of it by honest argument? Do not most people simply drift away?"⁶⁸

2:2-3a "The word spoken through angels" refers to the terms of the Mosaic Covenant (cf. Deut 33:2 LXX; Acts 7:53; Gal. 3:19). For the Jews, these terms were not open to debate. For them the will of God was unalterable. It required obedience. Under the Old Covenant the connection between sin and punishment was clear and direct. Even more so, the readers could count on the New Covenant that had come not through angels, but through God's Son, to involve punishment for sinners. This is especially true if that sin involves failing to give attention to all our responsibilities as Christians who have received such a great salvation. "Transgression" refers to overstepping bounds, and "disobedience" to the violation of God's will more generally.⁶⁹ The writer did not specify the punishment, but it cannot be loss of salvation since Scripture specifically states that we will not lose our salvation (John 10:28-29; Eph. 1:11-14; 1 Pet. 1:3-5; et al.). In view of the context (1:8-14) the ultimate victory of Jesus Christ and their own ultimate deliverance and rewards seem to be what the readers were in danger of forgetting.

"The neglected salvation is not our final deliverance from hell, that is not the salvation about which we are speaking.' Rather, it is the opportunity to enter into the final destiny of man, to reign with Christ over the works of God's hands (Heb. 2:8-9)."⁷⁰

"Salvation includes far more than moral and bodily regeneration, for it embraces the covenanted kingdom of God, the inheritance of David's Son, the joint-heirship and reign with Christ."⁷¹

Note that the writer himself could have been negligent. He said, "How shall we escape?" not "How shall you escape?" (cf. v. 1). The most natural conclusion is that genuine Christians are in view in this warning, not unsaved professing Christians. The writer gave us no clues in the text that he had in mind unsaved professing Christians. Everything he said can be true of genuine believers.

"Unlike most modern congregations the early Christian church was an integrated community centered around the worship of God and the advancement of his kingdom. Economically it was a commonwealth, which meant that its members were not being pulled apart from one another by the pursuit of individual goals of success; they were devoting everything they were and owned to the strengthening of one another and the cause of Christ. Worshiping and eating together, the members were in constant communication [cf. Acts 2:42]. . . . Little time or distance separated the members of this body, so there was an unhindered communication of the gifts and graces of each one to the others."⁷²

"It is emphatically NOT the same situation a Baptist preacher in the twentieth century faces when he climbs into the pulpit before eight thousand professing Christians. We are therefore fully justified in concluding that, when a New Testament writer uses a term like brethren,' he is not thinking that some may and some may not really be brothers, but he assumes and believes that all his readers are in fact born again.

"Since the writers themselves never explicitly say that they feel their audience is a mixture and since they everywhere make statements to the effect that they are talking to genuine Christians, we have no warrant for reading into their otherwise clear statements qualifications which they themselves never make."⁷³

The warning is against neglecting, not rejecting, salvation (cf. 6:19).

"He [the writer] is not encouraging sinners to become Christians; rather, he is encouraging Christians to pay attention to the great salvation they have received from the Lord.

"More spiritual problems are caused by neglect than perhaps by any other failure on our part. We neglect God's Word, prayer, worship with God's people (see Heb. 10:25), and other opportunities for spiritual growth, and as a result, we start to drift."⁷⁴

Chapter 1 glorifies our great Savior, and chapter 2 exalts our great salvation.

2:3b-4 Jesus Christ spoke of these aspects of salvation during His earthly ministry (e.g., Matt. 4:17; 19:28; Luke 12:31-32; 22:29-30). The apostles taught the same truth and by doing so confirmed His word.

"By speaking of the hearers' (ton akousanton), all interest is concentrated on the message, not the office, of those who had brought the word of redemption to the community . . ."⁷⁵

God testified to His approval of Christ's preaching and the apostles' preaching about Christ by providing authenticating miracles that showed God was with them (cf. Acts 2:43; 4:30; 5:12; 6:8; 8:6, 13; 14:3; 15:12; 2 Cor. 12:12). "Signs" emphasizes that the miracles signify something. "Wonders" emphasizes the reaction of awe that the miracles produced in those who observed them. "Miracles" emphasizes their supernatural origin and "gifts" the graciousness of God in providing them. The writer intended that reference to these miracles would bolster the readers' confidence in the gospel they had received.

This statement does not force us to date the epistle after the apostles had died.

"It is too much to read into this verse that the writer and his readers belonged to a second generation of Christians . . ., though 5:12 shows that they were not new converts . . ."⁷⁶

The original readers may have been, and I believe were, people who had heard the apostles' preaching and had observed the miracles that accompanied that preaching. This statement does not say that the signs and wonders had already ceased. They may have, but this statement does not say that. The prediction that they would cease occurs in 1 Corinthians 13:8. Ephesians 2:20 implies the temporary duration of apostolic ministry that included signs and wonders.⁷⁷

"Hebrews' references to the Holy Spirit are generally incidental; much of the space occupied in Paul's theology by the Spirit is filled in Hebrews by the exalted Christ."⁷⁸

I think signs and wonders are less common in developed countries today because most of these countries have the complete Word of God. God now typically validates the gospel through His Word (cf. Rom. 8:16; 1 John 5:1-13). Occasionally we hear reports of miracles that validate the gospel, but they are usually in places where the Word of God is not as available.

This is the first of five warnings in Hebrews (cf. 3:1-4:16; 5:11-6:20; 10:19-39; 12:1-29). It is the shortest and mildest one. These warnings deal with drifting from the Word, disbelieving the Word, dullness toward the Word, despising the Word, and defying the Word.

"The warning of Hebrews 2:1-5 is linked by dia touto (for this reason') with the entire argument of Hebrews 1. Because of the Son's superiority to angels (1:1-5), the angels' worship of and service to Him at His coming (1:6-7), His future rule and sharing of joy with His companions (1:8-9), and His future subjugation of His enemies (1:10-14), the readers would do well to heed these eschatological teachings. Neglect of this eschatological salvation (cf. 1:4; 2:3, 5) may result in individual temporal discipline similar to that experienced under the Old Covenant (2:2). The salvation' of 2:3 is the same as that in 1:4. Hebrews 2:5 clarifies that the soteria under discussion is eschatological."⁷⁹

"One of the greatest dangers of the Christian life is losing interest in what is familiar (8:9; Matt. 22:5). The entire Epistle lays stress on steadfastness at almost every stage, and this is one of the essential marks of the true, growing, deepening Christian life (3:14; 4:2, 12, 13; 6:1, 19; 10:26; 12:27, 28; 13:8)."⁸⁰

". . . the doctrines the epistle presents, the warnings it delivers, and the exhortations it gives all were intended to prevent regression and to encourage continuous dynamic development toward spiritual maturity."⁸¹

Constable: Heb 2:5-9

D. The Humiliation and Glory of God's Son 2:5-9

Verses 5-18 present eight reasons for the incarnation of the Son: to fulfill God's purpose for man (vv. 5-9a), to taste death for all (v. 9b), and to bring many sons to glory (vv. 10-13). He also came to destroy the devil (v. 14), to deliver those in bondage (v. 15), to become a priest for men (vv. 16-17a), to make propitiation for sins (v. 17b), and to provide help for those tested (v. 18).⁸²

Some of the original Jewish readers of Hebrews felt inclined to abandon the Christian faith because of Jesus' humanity. The writer stressed His deity in chapter one because some Jews failed to appreciate that. In this chapter he showed why Jesus was not inferior because He was a man. Jesus' humanity enabled Him to regain man's lost dominion (vv. 5-9) and to bring many sons to glory (vv. 10-13). It also equipped Him to disarm Satan and deliver us from death (vv. 14-16) and to be a sympathetic high priest to His people (vv. 17-18).⁸³

The writer returned to his main argument (ch. 1). He did so to develop the destiny of Jesus Christ more fully so his readers would strengthen their commitment to continue following Him.

2:5 "The world to come" refers to the inhabited earth under Jesus Christ's reign (during the Millennium and from then on; cf. 1:8-9, 11-13). Some branches of Judaism believed Michael and his angels would rule over it.⁸⁴ The angels administer the present world (Deut. 32:8; Dan. 10:20-21; 12:1), but the Son will administer the world to come.

"This will occur at His second advent when He returns to this earth to sit as David's Son on David's throne and rule over David's kingdom in fulfillment of God's covenants and promises."⁸⁵

In this respect, too, Jesus is superior to the angels.

The phrase "concerning which we are speaking" indicates that the writer was resuming his exposition and continuing his thought from 1:5-14.

2:6-8a The writer interpreted this passage (Ps. 8:4-6) as Messianic.⁸⁶ "Son of Man" is a Messianic title (Dan. 7:13-14). As a man Jesus was temporarily lower than the angels during His earthly ministry. His crowning took place at His ascension as did His receiving authority over all creation. The time when all things now under His authority will bow to that authority awaits His return to earth at His second advent and the judgments that will follow His coming.

2:8b-9 Even though believers do not yet see Jesus glorified on earth, we do see Him with the eye of faith glorified in heaven. God has crowned Jesus with glory and honor because He endured death. He suffered death because it was God's will for Him to taste death for every person. This was God's purpose in the Incarnation.

Jesus Christ's death was for everyone in that by dying He paid the penalty for the sins of every human being, elect and non-elect (cf. 1 John 2:2; 2 Peter 2:1; John 3:16). His death was sufficient for all, but it is efficient only for those who rest their confidence in it as what satisfied God.

"There is a profound note of anticipation in the OT teaching about humanity. The words of the psalmist look forward into the future, and that future is inextricably bound up with the person and work of Jesus. His condescension to be made for a brief while lower than the angels' set in motion a sequence of events in which abasement and humiliation were the necessary prelude to exaltation. His coronation investiture with priestly glory and splendor provide assurance that the power of sin and death has been nullified and that humanity will yet be led to the full realization of their intended glory. In Jesus the hearers are to find the pledge of their own entrance into the imperial destiny intended by God for them."⁸⁷

College: Heb 2:1-18

HEBREWS 2

II. JESUS RESCUES MAN (2:1-18)

Chapter one introduced Jesus as towering over all of redemption history, far superior to angels. Chapter two shows how he joined the human race to rescue man. In two parts, the chapter warns us not to neglect his offer of salvation (2:1-4), then informs us how he achieved it (2:5-18). He who was far above angels came beneath them to unite fully with mankind (2:5-8). Then God crowned him with glory and honor, and through him is bringing many sons to glory (2:9-10). Jesus became like his brothers in every way including suffering and death. Some OT verses indicate this equality (2:11-14a). By his death he destroyed Satan, ended man's fear of death, and earned his status as our high priest (2:14-18).

A. WARNING NOT TO IGNORE SUCH

A GREAT SALVATION (2:1-4)

¹ We must pay more careful attention, therefore, to what we have heard, so that we do not drift away. ² For if the message spoken by angels was binding, and every violation and disobedience received its just punishment, ³ how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. ⁴ God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.

After presenting the glory of the Son, our author pauses to warn about the practical consequences of our response to what he has done. The message of the OT covenant spoken by angels was sure and its punishments sure. The greater salvation Jesus brought was more secure, so its punishment was more severe. Jesus announced it; his hearers confirmed it; God added his witness to it. The system of Mt. Sinai brought a just punishment for violation. There is likewise no escape if we neglect this greater salvation personally brought by Jesus himself. The author is so elated at who Jesus is and what he has done (chapter one) that his literary skills are greatly elevated in the opening paragraph of chapter two. His descriptions use several rare words, heavy alliteration, a complicated sentence and an embellished list.

The paragraph contrasts the two systems. The Sinai covenant was (a) a message spoken by angels; (b) it was binding; and (c) it included a just punishment for every infraction. The covenant Christ brought was (a) announced by the Lord himself; (b) confirmed by hearers and by God himself; and (c) included no escape for ignoring or even drifting away.

In the first chapter all previous revelation from God was contrasted with the final revelation of God in his Son. In chapter two our author narrows this view to put the NT over against the single finest, fullest pinnacle of OT revelation, i.e., the covenant of Mt. Sinai. He says that the Sinai revelation was spoken through angels (2:2, di= ajggevlwn , di' angelôn ). Stephen mentioned this (Acts 7:53) and so did Paul (Gal 3:19; see 3:38), although it was only suggested in the Pentateuch (Deut 33:2). The thirteenth century rabbi, Nachmanides, claimed, "Though myriads of angels were present, the Torah was communicated to Israel directly by God." By contrast, the new message was much more significant, because it was given by the Son, who is much more significant than the angels.

2:1 We must pay more careful attention, therefore, to what we have heard, so that we do not drift away.

This is the first of many exhortations in the book of Hebrews. Sometimes they appear in the second person plural, "you," where the readers are directly addressed. Sometimes the author stands beside his readers by using the first person plural, "we" or "us." One should especially notice the exhortations in 2:1-4; 3:6, 7:19; 4:1, 11, 14-16; 5:11-14; 6:1-12, 18-20; 10:19-39; 12:1-17, 25-28; 13:1-22.

We must pay more careful attention to what we have heard. We are prone to forget. Henry compares our minds and memories to a leaky vessel, "They do not without much care retain what is poured into them." What Jesus offers is far superior to what the OT system offered. Once we have heard this message, there are no other alternatives. There is no higher court to which we may appeal. We either live faithful to this offer or suffer a fate far worse than that of OT violators. Hebrews uses four different words to indicate necessity: ajnavgkh (anagkç ) and cognates ("compulsion;" 7:12, 27; 9:16, 23), dei' ( dei , "must;" 2:1; 9:26; 11:6), ojfeivlw (opheilô ) and cognates ("to owe;" 2:17; 5:3, 12) and prevpw (prepô , "to be fitting;" 2:10; 7:26). The third word evidently came from the financial world, and indicated owing a debt. The fourth carries the idea of necessity only in that something is most appropriate. The first two are more difficult to distinguish.

In view of the greater offer from a greater person with greater confirmation at a greater point in the history of redemption and greater evident consequences of improper response the author would certainly use the most powerful word he could to show the necessity of paying attention. We must ( dei ) pay attention. The same word will be used twice later. If Christ were to offer himself again and again like the repeated animal sacrifices, he " would have to suffer many times since the creation of the world" (9:26). Similarly anyone who comes to God " must believe that he exists and that he rewards those who earnestly seek him" (11:6). In both of these instances there is not the tiniest possibility that either could be avoided. Compare other absolute necessities, "The Son of Man must suffer many things" (Mark 8:31), and "You must be born again" (John 3:7). Tiedtke finds the NT using this word to focus on three areas: apocalyptic contexts, Jesus' life and way as salvation history, and necessities in the life of the Christian.

The author of Hebrews finds that the law must (ajnavgkh , anangkç ) change when the priesthood changed (7:12); that unlike Christ OT priests had to offer sacrifices first for their own sins, then for the people (7:27); that the death of one making a will must be proven for a will to be put in force (9:16); and that the earthly tabernacle must be purified indicating that the heavenly things needed even better sacrifices for purification (9:23).

Accepting the task of becoming man's high priest carried with it the obligation (ojfeivlw , opheilô , "to owe") that Jesus be made like his brothers in every way (2:17). He owed that to them if he would become a merciful and faithful high priest. Without this total identification, he would still have been able to purify the heavens with his blood. He would still have been perfect. But we would not have understood that he understood. We would not have had immediate evidence of his caring or his ability to help. He may have performed his office satisfactorily, but we are more inclined to respond because of his total identification with us. This was unlike the OT priests who, because of their own sins, were obligated to make an offering for themselves before they could make the offering for the people (5:3). In a third application, the author states that his readers had been Christians long enough that the time alone obligated them to be teachers. Something was terribly wrong when in fact they still needed to be taught (5:12).

It was appropriate (prevpw , prepô ) that God should make Jesus complete through suffering, since he was the author of our salvation (2:10). Some things are appropriate for God. Some things are also proper and fitting for man. The NIV misses the idea of this word entirely in 7:26, "Such a high priest meets our need." The NRSV is better here, "For it was fitting that we should have such a high priest." The KJV phrase is old enough to be awkward today, "Such an high priest became us."

The word "better" could be written across the book of Hebrews; the word " more should be written across our response. Some things require greater (perissotevrw" , perissoterôs , "far more, to a much greater degree") diligence. We are prone to dangerous carelessness. Does he say to pay closer attention (1) than you have been paying; (2) than the Israelites paid (3:16-4:2); or (3) than anyone is normally inclined to do? The author also urged his readers to pray " particularly" (NIV; NRSV has "all the more;" KJV, "the rather") in order that he may be with them very soon (13:19). Likewise, they needed especially to pay more careful attention to the gospel (2:1). God's oath makes even clearer to us that he is totally committed to the universal promise he made to Abraham (6:17). Likewise, the unique priesthood of Melchizedek made Jesus' unique priesthood even clearer to us (7:15).

The phrase, " what we have heard ," is a single word, an aorist participle (lit., "what was heard"). The whole message is evidently in mind. "To hear" implies "to obey." The big problem lay not with the simplicity of the beginning, but with the difficulty of remaining faithful.

The author worries about his readers, afraid that they might drift away . Dods suggests that since prosevcw (prosechô , "to pay attention") "is commonly used of bringing a ship to land, this sense may have suggested the [use of] pararuw'men" ("to drift away"). Liddell and Scott defines the verb pararrevw (pararreô ,) " To flow beside, by or past ; II. to slip away, to slip from one's memory; III. to slip in unawares." Westcott found it used of things which slip away, as a ring from the finger, or of taking a wrong course, as a crumb of food entering the windpipe, or of an embarrassing subject arising among company. Then he observed, "We are all continuously exposed to the action of currents of opinion, habit, action, which tend to carry us away insensibly from the position which we ought to maintain." Regularly meeting together with other Christians (10:25) and daily encouragement from other Christians (3:13) combined with daily prayer and Bible reading (4:12-16) will greatly reduce the risk of drifting away.

BAGD says the word means, "flow by, slip away" or figuratively, "be washed away, drift away." Proverbs 3:21 says, "Son, do not let slip away, but keep my counsel and understanding." Isaiah 44:4 wrote of "running" water. Without the prefix para -, the verb rheô ("to flow") is found in John 7:38 to describe the abundant inner supply of the Holy Spirit, "Streams of living water will flow from within him." It is part of the common OT phrase describing the promised land as a land "flowing" with milk and honey. The main idea in our verse seems to be the unnoticed, gradual slipping away of one's salvation because of inattention.

In 13:22 our author calls the whole epistle "a word of exhortation." It may seem odd that the first exhortation of the epistle should warn against negligence. Does he have some reason to think that his readers have begun to let their first vigor as Christians diminish? It is a major emphasis of the book (3:12-14; 4:1-2, 11, 15; 5:11-6:12; 10:19-11:3, 6; 12:1-13:25). It is a perpetual concern in the church today. Nairne records that "In an ancient prologue to the Pauline epistles (in an Irish MS. of the Vulgate) Hebrews is described simply thus - 'To the Hebrews whom he exhorts like the Thessalonians that in the commandments of God they should more readily endure persecutions.'" With so many blessings available both now and later, it would be tragic for anyone to just drift away from them all.

2:2 For if the message spoken by angels was binding, and every violation and disobedience received its just punishment,

"If the message spoken by angels was binding . . ." Bruce reminds us that Hebrews reasons from the law to the gospel here and in 7:21f; 9:14 and 10:28f. Verse two begins with a condition that is assumed to be true. There are twelve such conditional statements in Hebrews (2:2; 3:11, 18; 4:3, 5, 8; 6:9, 14; 7:11, 15; 8:4, 7; 9:13; 11:15; 12:8, 25).

The message spoken by angels was binding. "If the message spoken by angels was binding, and it was , then . . ." Stephen (Acts 7:53) and Paul (Gal 3:19) explain that the law was "put into effect" by angels. Josephus has the same idea in Antiquities , XV. 136 (XV.v.3). Deuteronomy 33:2 indicates that angels were at Mt. Sinai with God, but does not specify what they did. Stephen said "the angel" spoke to Moses on Mt. Sinai and with our fathers "and he received living words to pass on to us" (Acts 7:38). This is one place where the NT adds further information about an OT event beyond the information recorded in the OT. A person's view of Scripture will greatly affect how this additional information is perceived.

The OT law was binding . BAGD calls bevbaio" ( bebaios ) "firm, permanent." The word is more frequent in Hebrews than in all the rest of the NT (2:2; 3:6, 14; 6:19; 9:17; Rom 4:16; 2 Cor 1:7; 2 Pet 1:10, 19). Cf. The verb bebaiovw (bebaioô , "to make firm, establish" - 2:3; 13:9) and the noun bebaivwsi" (bebaiôsis , "confirmation" - 6:16). Moulton and Milligan claim that the verb bebaioô is a very common legal term, and assert that "Deissman has shown very fully how much force the technical use of this word and its cognates to denote legally guaranteed security adds to their occurrence in the NT." For example, a will is "in force" only when somebody has died (9:17).

Every violation and disobedience received its just punishment. Spicq considers paravbasi" ( parabasis , "violation") a positive and parakohv (parakoç , "disobedience") a negative infraction, both of which involve one's will. These may come from either weakness or rebellion. Man cannot keep the law perfectly, but often he does not want to keep it. Louw and Nida caution that "For terms involving 'disobedience' or 'transgression,' there are often a number of subtle distinctions [in different languages] reflecting several different types of contrasts." Adam's sin in the garden of Eden is called both a parabasis and a parakoç in Romans 5:14 and 19. By using alliterations and rare words the very sounds of the words make the passage appear more ominous. Note the alliteration in verse one, PeRiSSoterôs PRoSechein . . . PaRaruômen ("we must pay more careful attention"), and in verse two, PAsa PARAbasis kai PARAkoç ("every violation and disobedience").

Punishment from God is always just . Dods says classical writers use the simpler form misqodosiva ( misthodosia , "payment of wages") whereas Hebrews (2:2; 10:35; and 11:26) has the longer form misqapodosiva ( misthapodosia , "payment of wages"). Here it is a penalty; in 10:35 and 11:26 it is a reward. Hebrews also uses the longer misqapodovth" (misthapodotçs , "one who pays wages, a rewarder") in 11:6 rather than the shorter misqodovth" (misthodotçs , "one who pays wages, a paymaster"). None of these four words occur elsewhere in the NT. The OT law gave proper rewards (2:2). The NT way will bring a rich reward (10:36). Moses knew enough of God's eventual reward to prefer it rather than to retain his high status in Egypt (11:26). Of course, in this imagery God is seen as the paymaster. The word "just" (e[ndiko" , endikos ) does not appear at all in the LXX, and only in the NT here and in Romans 3:8. Paul said the condemnation of the sinful world, who misrepresented the message of grace as one of license, was a "just" (NIV, "deserved") sentence. The prefix en- ("in") in the word en-dikos implies that the punishment is just in and of itself. No external authority is needed to endorse its validity.

2:3 how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him.

There is no other sacrifice (Heb 10:26). There will be no escape. One might escape from a guarded city (2 Cor 11:32-33). One might escape from prison (Acts 12:1-19; 16:27). None will escape from an angry God who has been ignored (10:26-31; 12:29). Jesus told a parable of people who ignored a king's invitation to a wedding banquet for his son. He did not take this insult lightly (Matt 22:1-7). The verb ajmelevw (ameleô , "to ignore, to not care") only occurs five times in the NT (Matt 22:5; 1 Tim 4:14; Heb 2:3; 8:9; and 2 Pet 1:12) and four times in the LXX (Jer 4:17; 38[31]:32 [quoted in Heb 8:9]; Wisdom 3:10; and 2 Macc 4:14). Because Judah ignored God, she would be punished (Jer 4:17). In fact, God then ignored her for breaking his covenant (Jer 38[31]:32). In the Maccabean era priests ignored the sacrifices, turning to the Greek culture (2 Macc 4:14).

It is such a great (thlikauvth" , telikautes ) salvation, too great to be carelessly ignored. Paul used this word to describe his being delivered from "such a deadly" peril in Asia Minor when he nearly died fighting "wild beasts" (2 Cor 1:8-10; cf. 1 Cor 15:30-32). James contrasted the tiny rudders with "so large" ships which they steer (James 3:4). In his visions in Revelation John saw "so tremendous" an earthquake that none like it had ever occurred before (Rev 16:18).

The paragraph shows the greatness of this salvation by specifying its source and its confirmation. To these Dods adds the greatness of Him who mediates it (1:4), the method employed (2:10) and the results, i.e., bringing many sons to glory (2:10). The phrase "by the Lord" (diav , dia with a genitive case) matches the phrase in 1:2, "by his Son" (also dia with a genitive). Jesus was God's agent in bringing the final revelation and the great salvation. Dods remarks that this message was not delivered by angels or other delegates who might have misunderstood the message but by the Lord himself. The source is unquestionably pure.

Jesus first announced this salvation. Introduced by John the Baptist as the lamb of God who takes away the sin of the world, Jesus then spent three years explaining what this meant and preparing people for the greatest enterprise on earth. Believers and non-believers alike who heard him were enthralled at his words. Jesus himself said, "I have spoken openly to the world. I always taught in synagogues or at the temple, where all the Jews come together. I said nothing in secret. Why question me? Ask those who heard me. Surely they know what I said" (John 18:20-21). During his ministry Jesus used twelve (Matt 10:5ff.), later seventy-two (Luke 10:1ff.) to speak his message. He explained, "He who listens to you listens to me; he who rejects you rejects me" (Luke 10:16).

This salvation was confirmed to us by those who heard him . These words are understood by some to indicate that the author of Hebrews must have been a second generation Christian. How else could he say the message of Christ "was confirmed to us by those who heard him?" These scholars remind us that Paul, by contrast, strongly defended his firsthand information which he received directly from the Lord himself because he was an apostle. See 1 Cor 11:23; 15:1-3; 2 Cor 10:8, 13; 11:5-6, 10-12; 12:1-13; 13:2-3; Gal 1:1, 11-12, 16-17; 2:6-15.

However, Paul often used the editorial "we" (Rom 3:8; 4:9; etc.). Just as clearly some "we's" are not editorial, but include the perspective of all readers as he stood beside them speaking as one of them. For example, " We died to sin" (Rom 6:2); or, " We will judge angels" (1 Cor 2:12); or, "Because of his great love for us" (Eph 2:4). These and dozens of other examples show that Paul often placed himself among his readers as an equal. Similarly, the author of Hebrews used the editorial "we" (Heb 5:11; 6:9; 7:15; etc.). He also sometimes stood beside his readers and spoke from their perspective as one of them. For example, " We are his house" (3:6); or "the hope offered to us" (6:18); or, "a better hope . . . by which we draw near to God" (7:19). The statement in 2:3 does not close the door to apostolic authorship of the book of Hebrews.

2:4 God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.

Confirmation by men assures the truth of the message (1 Cor 1:6); the testimony of God is far more assuring. Concerning the verb, sunepimarturevw , (synepimartyreô, "to testify at the same time") Ellingworth asserts that "both prefixes are to be given their due weight: the witness of events accompanies ( syn -) and adds to (- epi -) the witness of words." God undergirded the message from Jesus with signs, wonders and various miracles , and gifts of the Holy Spirit. To the testimony of eyewitnesses God himself added supernatural activity to make the message certain beyond doubt.

All three words may describe the same phenomenon, but from three different angles. As a "miracle" (duvnami" , dynamis , "power") the event is an unusual display of might. As a "wonder" (tevra" , teras , "prodigy, wonder") it excites the admiration of those who watch. As a "sign" (shmei'on , sçmeion , "sign, indication") it points to something beyond itself. By putting these together an event called a "miracle" would be an unusual display of power which is admired by beholders and points to something beyond itself. It is unfortunate that the word "miracle" has come to be used for wonder alone, i.e., anything which excites man's wonder, like a sunset or a birth or one's transformation at conversion. While these are certainly admirable events, they are in a totally different class from the events mentioned in the Bible as miracles.

It should be noted that in the beginning church miracles never replaced the telling of the gospel message. Instead, miracles drew attention to the human messengers and indicated that they had supernatural endorsement for what they said. In a similar fashion angels, as supernatural messengers, were never allowed to tell the story about Jesus. They could only bring together those seeking and those carrying the news of redemption.

To these three words for miracle our paragraph adds "gifts (merismov" , merismos , "apportionment") of the Holy Spirit distributed according to his will." The ordinary word for these gifts would be charisma . ("gift"). Here the idea is rather that the Holy Spirit has given various people various assistance, "parting" or "distributing" to each as he chose. Cf. 1 Cor 12:11.

B. JESUS BECAME A MAN TO BRING MEN TO GLORY (2:5-18)

⁵ It is not to angels that he has subjected the world to come, about which we are speaking. ⁶ But there is a place where someone has testified:

"What is man that you are mindful of him,

the son of man that you care for him?

⁷ You made him a little ^a lower than the angels;

you crowned him with glory and honor

⁸ and put everything under his feet." ^b

In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him. ⁹ But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.

^a 7 Or him for a little while ; also in verse 9 ^b 8 Psalm 8:4-6

The first chapter established Jesus' deity, far above angels. The second chapter establishes his humanity, equal with man. He even suffered (2:9-10, 18) and died (2:9, 14-15). His superiority is seen in a new way. He who is rightfully above the angels came down beneath the angels to become fully identified with man. His newly created nature of god-man made Jesus able to perform a new role. He would be the high priest in this great salvation plan. When he returned to his rightful place above the angels he would "bring many sons to glory" with him.

Who has ever read this chapter for the Christmas story? Matthew chapter one and Luke chapter two are used. Rarely will anyone read Philippians two, though for variety some might dare to use John chapter one. But Hebrews two demonstrates its value to us in that while we were lower than the angels he came to rescue us. If Hebrews one is titled the grandeur of the Son, Hebrews two should be called the grandeur of the Savior.

2:5 It is not to angels that he has subjected the world to come, about which we are speaking.

" Not to angels ." In 1:14 angels were seen as servants of those who will inherit salvation. Next the readers were warned not to miss out on this salvation, which is greater than the OT offer brought by angels (2:1-4). Now it is explained that angels will not rule the world to come. Man is destined for that exalted position. Man will find his way to glory through The Perfect Man, Jesus, who entered the human race to rescue us. He earned this top position in the afterlife for us.

Jesus was no mere man of flesh and blood (v.14), inferior to angels (v.7), tempted (v.18), suffering (vv.10, 18), dying (vv.9, 14). There is something revulsive about one who demeans himself to live beneath his capabilities. There is something fascinating about a creator-God who demeans himself to join and lift his creatures who are incapable of lifting themselves. He identified so fully with his inferior creatures that he could lift them up out of their fear-filled frailty and bring them to glory with him. This is the story of chapter two.

It is interesting that the warning against neglecting this great salvation appears before the salvation is even described. The author has kept his audience gazing off into the distance at a person far superior to angels. Only a few loose strands have tied us to him. (a) We are related to the fathers through whom God spoke bits and pieces (1:1). (b) God's culminating message through Jesus was given to us (1:2). (c) Jesus made purification for our sins (1:3). He sternly admonished us not to ignore this great salvation (2:1-4). In 2:5 he says it is the world to come, about which we are speaking . What was only hinted before is now plainly stated. Heaven is the bottom line.

Flender says the word "world" (oijkoumevnh , oikoumene ) was used (a) for the lands inhabited by the Greeks as opposed to lands of the barbarians, then (b) for the whole inhabited world including lands of barbarians, finally, (c ) by the second century B.C. for lands under the Roman rule. This geographical political image is used twice in Hebrews: in 1:6 of this world into which Christ entered; and in 2:5 of the world to come into which he will bring believers. Kovsmo" ( kosmos ), the usual word for "world" in the NT, is used in Hebrews of the physical world which he created (4:3; 9:26) and of "the world as mankind" [LS] (10:5; 11:7, 38).

God controls the future. He has already subjected (uJpotavssw , hypotassô , "to subject, subordinate") the world to come to mankind, not to angels. One who can speak the world into existence (Gen 1:3, 6, 9, etc.) or one who can sustain it by his powerful word (1:3) can certainly determine the future of that world and all that is in it. God is orderly (1 Cor 14:34, 40). His creation is orderly. His law was designed to help people live orderly lives (1 Tim 1:8-11). He has appointed governments to enforce order (Rom 13:1-7). Lack of order leads to frustration (Rom 8:18-21). Eventually everything will once again be subjected to Christ (1 Cor 15:27-28; Eph 1:22; Phil 3:21; Heb 1:2; 1 Pet 3:22). Man will take his place beside the exalted Christ.

2:6 But there is a place where someone has testified: "What is man that you are mindful of him, the son of man that you care for him?

There is a place where someone has testified . Dods says the uniquely vague way of introducing this quotation is not because of doubt about authorship of the psalm nor because of quoting from memory, but is instead "a rhetorical mode of suggesting that his readers knew the passage well enough." Then he claims that Philo frequently used an indefinite form of quotation, and even this exact phrasing. This is the only OT quotation in Hebrews which refers to the human author. For example, "To which of the angels did God ever say" (1:5); or "Jesus . . . says" (2:11-12); or "as the Holy Spirit says" (3:7); or "just as God has said" (4:3). Even when David is mentioned in 4:7, God is the author of his words, "God . . . spoke through David" (4:7). Habakkuk 2:3-4 (in Heb 10:37-38) and Proverbs 3:11-12 (in Heb 12:5-6) are introduced without specifying either a divine or a human author. In 13:6 the author of Hebrews simply uses the words of Psalm 118:6-7 without naming its author to verbalize his own confidence in God.

Seybold notes the significance of the eighth Psalm, "After the Imago-Dei text of Gen. 1,26f. and the Yahwistic cornerstone, Gen. 2,7, Ps. 8 is the most important statement in the Old Testament on the position of humanity within the created order." Kirkpatrick refers to Paul's use of the terminology from Psalm 8:6 in 1 Corinthians 15:27 and Ephesians 1:22, then concludes, "If all things were subjected to the first Adam who failed through sin, not less must they be subjected to the second Adam who triumphs through obedience, and fulfils the destiny of the race." The text of Hebrews indicates that Psalm 8 was not intended to describe the exalted position of man in this world only, but also in the world to come.

In its customary parallelism the Hebrew poetry of Psalm 8 says the same thought twice. " What is man that you are mindful of him ," means the same as "[What is] the son of man that you care for him." The next lines describe the astonishingly high position in which God has assigned man, his most honored creature. Dods sees in this quotation three particular ways that illustrate the greatness of man: (1) God made him a little lower than the angels; (2) God crowned him with glory and honor; and (3) God put everything under his feet.

2:7 You made him a little lower than the angels; you crowned him with glory and honor

The word bracuv" ( brachys , "a little") may be used of (1) a little space, a little further on (Acts 27:28); (2) a little time, a little later (Luke 22:38); or (3) a little quantity, a small amount of food (John 6:7) or even a few words (Heb 13:22). The flexibility of this word opens the door to the commentaries' vacillation. Does the text mean that Jesus was lower than angels in degree or time? By entering the world of time he was "for a little while" lower. By descending from heaven to earthbound humanity he was "a little degree" lower. The Hebrew words in the Psalm are clear, "you made him lack a little." The Psalm is very physically oriented. It sees God's glory "above the heavens" in a world of praise and splendid power (Ps 8:1-3). But it sees man's puny place beneath majestic stars, ruling over flocks and herds, beasts and birds, and fish that swim the seas (Ps 8:4-8). This is the world Jesus entered when he became a man.

The LXX has "a little lower than angels" (a[ggeloi , angeloi ) where the Hebrew text had "a little lower than God" (myhwla , 'elohim ). Though the word 'elohim normally means Jahweh, the creator-god of the Old Testament, sometimes it is used differently. BDB gives references where 'elohim may mean angels. This is how the LXX translators understood Psalm 8:5. The author of Hebrews follows the LXX text. The NIV translates Psalm 8:5 "a little lower than the heavenly beings" and adds a note in its margin, "Or than God ." From the perspective of earthly things, either idea of heavenly beings, whether "God" or "angels," would show man's relative position. On earth man is above everything else which is on the earth. The only thing higher would be heaven and its inhabitants. A hint of the future world was seen in Hebrews 1:14 where angels are subservient to man. It is clear from 2:8 that mortals have not yet fully reached their promised potential. It will soon be explained that this full potential will only be achieved in Christ.

2:8 and put everything under his feet." In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him.

The exalted position of mankind on earth is a preparation for a similarly exalted position in the world to come. Man and woman are set above all other creatures. Three passages describe man as made in the image of God (Gen 1:26-28; 5:1-3; 9:6). The first passage comes as a climax of creation. The second begins the genealogical list. The third makes this nature the reason for the death sentence on every murderer. Thus, the crowning of creation, the linking of all family heritage and the honoring of the sanctity of life are all traced to the image of God in man. C.F.H. Henry says, "Man is made for personal and endless fellowship with God, involving rational understanding (Gen. 1:28ff.), moral obedience (2:16-17), and religious communion (3:3)." Not even angels have this distinction. Henry explains further, "The creation-image was probationary; the redemption-image is not;" and again, "the NT also speaks of the divine image in the natural man (I Cor. 11:7; James 3:9). But its central message is redeemed man's renewal in the image of Christ." We have been recreated in the likeness of Christ through the new birth (Eph 2:10; John 3:3-5) with the capacity of copying his character and his deeds (1 Cor 11:1; Eph 5:1). Hebrews also urges the mimicking of the leaders whom God has set in the church (6:12; 13:7). This is like the exhortation from Paul in 1 Corinthians 11:1, "Follow my example, as I follow the example of Christ."

The problem is that at present we do not see everything subject to man. Because of his sin, man's original position has been lost. Even his own impulses are as uncontrollable as a wild animal. His potential position, never attained, can only be realized in Christ (Rom 5:12-21; Rev 3:21; 22:4-5).

2:9 But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.

This is the first mention of the name "Jesus" in Hebrews. When the church was first begun, Peter said Jesus was already reigning on the throne of David (Acts 2:29-36; 5:30-31. Cf. Ps 132:11; Isa 9:7; Mark 16:19; Luke 1:31-32; Rom 8:34; Phil 2:9; Col 3:1. See also Rev 3:21; 5:6; 7:17; 11:15; 22:1, 3, 5). Jesus did what we were supposed to do. Jesus became what we were supposed to become. We could almost call Jesus "the capital M man." Paul called him the "last Adam" (1 Cor 15:45; cf. Rom 5:12-21), for like the first Adam, he headed up a whole new world. How and why Jesus did what he did are explained in the rest of the chapter.

The word " crowned" (stefanovw , stephanoô , "to wreath with a crown, to crown") is a perfect participle. BAGD says the verb literally means "to crown the winner in an athletic contest." Jesus won. He was crowned as victor. Now he enjoys the glory of that new status. Many passages in the NT associate Jesus with glory and honor. Isaiah so often associated the glory of God with the Messiah that one could almost write "Jesus" every time "glory" is mentioned in his book. As a country basks in the glory that her athletes win in the Olympic games, so all men, as brothers of Christ (2:10-17), can enjoy the victory he won for mankind.

Jesus' rescue mission, though available for everyone, became available only by the grace of God . Using Esser's phrases one might say that the grace of God, as the undeserved gift of God, anchored in the purpose of God, and flowing from the power of God, makes the new man in Christ what he is. In the macro-history of redemption (Rom 5:15) the grace of God defines the mission of Christ (1 Cor 1:4; 15:10) so that it can reach every person in the entire world (Heb 2:9; Matt 28:18-20; 2 Cor 4:15). In the micro-history of redemption the grace of God justifies each individual freely (Acts 15:11; Rom 3:23-24; Titus 2:11) bringing him into a new way of life (Acts 13:43; 14:26; 2 Cor 8:7; Eph 2:5) where he finds whatever help is needed (Heb 4:16) to bring him to eternal glory (1 Pet 5:10).

When Jesus " tasted" death , he did not merely touch against it as though with his tongue only. This is a figurative expression for partaking of or enjoying something. Thus "tasting the supper" in Luke 14:24 means eating the whole meal. So Acts 10:10 and 20:11. To "taste death" in Matthew 16:28; Mark 9:1; Luke 9:27 and John 8:52 means to experience death or as Liddell and Scott says, "to come to know something." Hence, in 6:4-5 "tasting" the heavenly gift, the goodness of the word of God and the powers of the coming age means coming to know them. In this sense, Liddell and Scott mentions tasting the spear. This does not mean that Christ only sampled death, as Chrysostom suggested, by only remaining dead briefly before his resurrection. No. With a similarly powerful imagery one may say he fully "drank the cup" which the Father had given him (Matt 10:22-23; 26:39-42). BAGD says, "drink the cup = submit to a severe trial, or death," and claims that Matt 20:22f refers to "those who suffer the same fate." The concept of the substitutionary atonement is very important in the book of Hebrews.

¹⁰ In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. ¹¹ Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers. ¹² He says,

"I will declare your name to my brothers;

in the presence of the congregation I will sing your praises." ^a

¹³ And again,

"I will put my trust in him." ^b

And again he says,

"Here am I, and the children God has given me." ^c

^a 12 Psalm 22:22 ^b 13 Isaiah 8:17 ^c 13 Isaiah 8:18

A new problem was introduced in 2:9. Jesus died. His death seemed to be clear evidence to the Jews that Jesus could not be the Messiah (1 Cor 1:23). Christians understand that the substitutionary death of the god-man Jesus frees man from sin. Jews in general do not accept this idea. For them the "Messiah" in Isaiah 53 must be someone else: the author, some other holy man, an idealized person, a holy remnant, or the entire Jewish nation.

The explanation in Hebrews 2 of the work of Jesus is that the Messiah comes to rescue fallen man, to bring "many sons to glory." He descended beneath the angels and became a full flesh and blood brother with the human family. While among them, he was tempted, suffered and died. His temptation and suffering made him able to help others who suffer and are being tempted. His death permitted him to break the fear and power of death, and Satan with it. Having finished his work on earth, he has been crowned with glory and honor, and now functions as our high priest in heaven making atonement for our sins.

Jewish ideas of the Messiah are very different from these. Cohen put his finger on the central issue, "The Talmud nowhere indicates a belief in a superhuman Deliverer as the Messiah." Jewish interpretations of OT prophecies about the Messiah and the Messianic era fluctuate widely. On the one side there is a virtual historico-grammatical rigidity that sees its meaning exhausted in the prophet's own day according to his human ability to see the future and understand it. Rabbi Hillel, not one of the famous pair, said the Messiah had already come in the days of King Hezekiah (Sanhedrin 98b). On the other side there is a fantastic literalism that washes out all figurative language of prophecy into a detailed prewritten history. This rivals the elaborate modern schemes of understanding prophecy as detailed pre-written history of the end times, which is always only weeks or months from beginning to unfold before us. There are all kinds of varieties between these two.

Speculations about the Messiah mushroomed among the Jews. The more they were persecuted, the more they longed for the promised mysterious deliverer. Unable to harmonize all the information from the numerous OT Messianic passages into a single person, some concluded that there must be two Messiahs. Thus we read of Messiah ben David, and later of Messiah ben Joseph as well.

God overcame many obstacles in bringing many sons to glory . (1) Man fell. (2) Man was inclined toward heavy sinfulness (Gen 6:5-7; Rom 3:10-20). (3) God's own holiness prevented his simply brushing man's guilt aside. (4) His unique son Jesus must die in man's place to bear the brunt of this wickedness. (5) Satan lured many angels away from God and encouraged man's sinfulness. Yet God was not content to lose man or even let him sink to a lesser role. He was determined to bring him all the way to the throne to be with him for all ages to come (Eph 1:3-2:10).

He persisted in his plan, doing what was fitting for God. Man fell? He would lift him. Man was inclined to sin? He would start him over in a new birth. He could not allow sin in his holy presence? He would wash away man's sin. There was no one to achieve all this? Yes, there was his Son Jesus. Satan stood in the way? Let him be destroyed forever. This would solve both man's sins and his sinfulness. This would pay for the past and safeguard the future. This would purge man's guilt and his nature. The first part was solved by sending Jesus to die for us. The second part was solved by recreating us in the image of Christ. It was a resolution fit for God. Bruce says we will learn what is worthy of God by considering what God has actually done. One who says he would have a high opinion of God who would or would not do this or that is not telling us about God, but about himself.

Everything (taΙ pavnta , ta panta ) exists for God and through God (2:10), who is the builder of everything (3:4). Everything is open before him (4:13). Jesus made everything, sustains everything and will be the heir of everything (1:2-3). Everything is forgiven and cleansed through his blood (9:22-28). Man was supposed to be over all of creation (2:6-8). Because man fell, Jesus entered the human race to become a man and rescue man. Like man he suffered and died. Unlike man his death broke the devil's death-grip on man. Like man he suffered when he was tempted. Unlike man he remained sinless and became able to help others who are being tempted. Like man he died. Unlike man he died for others.

At the center of his plan God would make the author of their salvation perfect through suffering . Ellingworth collects much useful information about the word ajrchgov" (archçgos , "author"). It only appears four times in the NT, but always of Jesus (Acts 3:15; 5:31; Heb 2:10 and 12:2). Elsewhere it is used of a leader or ruler, of the founder of a kingdom, of the originator of an art, and of a pioneer opening a path for others to follow. Ellingworth reminds us of Jesus' practice of calling disciples to follow him and of walking ahead of them. Bruce says, "The pathway of perfection which his people must tread must first be trodden by the Pathfinder." Hebrews also calls Jesus the source (ai[tio" , aitios , "cause, reason," 5:9) of eternal salvation.

In what sense was Jesus " made perfect ?" It certainly does not mean "flawless" as though he had faults or fractures making him blameworthy. He was without sin (4:15). Yet he added something to himself by becoming flesh and blood. In the incarnation Jesus became fully human. He was also divine, as his divine behavior during his ministry showed. Thus he became the only one who was both God and man at the same time. The church fathers struggled in trying to define exactly how these two natures were related in one person. He could participate in death fully, for he was man. At the same time, in his death he could carry the sins of all other men, for he was God. One could say that neither God the Father nor the Holy Spirit could die for man. They remained only God. No human being could perform this function. They remained only men. Jesus was made perfect, i.e., made complete, through suffering - death being only one form of suffering, though perhaps the worst form.

The word "sufferings" (paqhmavtwn , pathçmatôn ) is plural, perhaps to indicate the many different kinds of suffering which he endured besides his death. He faced exhaustion, loneliness, frustration, misrepresentation, in short, all the limitations of the human frame. He was tempted in every way just as we are (4:15). Perhaps it is plural here to match the many failures of the people (verse 17). Perhaps it simply expands on the singular of 2:9. The NIV of 2:9, "because he suffered death," is literally "on account of the suffering of death."

2:11 Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers.

It is a unique unity - God and man bonded together in one family. Both the one who makes men holy and those who are made holy are of the same family . There is some uncertainty about the precise meaning of the phrase, " of the same family" (ejx eJnov" , ex henos ). The KJV has "of one;" NASB "from one Father ;" NRSV "have one Father;" NRSVmg "Gk are all of one ." The problem is that the word henos is spelled the same whether masculine or neuter. If it is masculine, it may point to a person - (1) God, (2) Adam, (3) Abraham, (4) some unspecified person, (5) an idealized person, i.e., human origin in general - or (6) some masculine noun just given in the text, though qavnato" ( thanatos , "death") in v. 9 is the nearest masculine noun. If it is neuter, it may point to some neuter noun either in the immediate context - (7) pathematos ("suffering") also in v. 9 is the nearest neuter noun - or an assumed word, (8) ai{ma ( haima , "blood"), (9) spevrma ( sperma , "seed"), (10) gevno" ( genos , "race"), or (11) some other - or (12) it may be used absolutely as in John 10:30. See Ellingworth for discussion of these options. He says the majority of ancient and modern commentators and modern translations understand it as referring to God, i.e., "of one [that is, God]." Bartels says the phrase "points to the closest possible unity of believers with Jesus. It is interesting that Adam, the biological and sociological father of the whole human family, is not even named in Hebrews.

Jesus is the one who makes men holy , assisted by the Holy Spirit (Rom 15:16). BAGD defines the verb aJgiavzw (hagiazô ; NIV, "makes holy") to mean "to make holy, consecrate, sanctify." It is used of things and of people. Things are "made suitable for ritual purposes." Christians "are consecrated by baptism." BAGD then defines the adjective "holy," (a{gio" , hagios ) as " dedicated to God, holy, sacred , i.e., reserved for God and his service." In a similar sense a man's wife is "holy" to him, i.e., separated from all other women to be especially his. That separation does not make her better than others, but she has become special to him. Christ loved the church and gave himself up for her to "set her apart" for himself. He gives all husbands the same challenge to make their wives special (Eph 5:25-27).

Ordinarily the present tense means a continuous activity, as Westcott says it means here, "the continuous, personal application of Christ's work," suggesting a steady stream of conversions as Acts 2:47 reports. Turner prefers to understand it as a " Gnomic Present used in generalizations or proverbs." Ellingworth examined the tenses of the word aJgiavzw (hagiazô , "sanctify") in Hebrews. He says the timeless present tense participles here are used like nouns. By using an aorist tense in 10:29, Christ's blood, i.e., his sacrificial death, is seen as a past event. In 10:10 the perfect tense shows that his death procured continuing effects. In 9:13-14 hagiazô and katharizô ("cleanse, purify") are used synonymously with the second verb appearing as a future tense to indicate our eventual total cleansing. Like the word "saved," the verb "being sanctified" has a past finished aspect, a present continuous aspect and a future anticipated aspect.

A person becomes sanctified, from the divine perspective, by the Holy Spirit (Rom 15:16); from the human perspective, by one's faith in Christ upon turning from Satan to God (Acts 26:18). This separates a person from the former wicked life. It is parallel to being washed and justified (1 Cor 6:9-11). Those who are sanctified will receive an inheritance (Acts 20:32). Sanctification makes a person useful to the Master and prepared to do any good work (2 Tim 2:20-21; cf. Eph 2:10). It is so important, because without sanctification (NIV, "holiness") no one will see the Lord (12:14). Today anyone can turn to him and become sanctified. There will come a day when one's condition will be made permanent; the wicked will remain wicked and the holy will remain holy (Rev 22:11). Jesus was "set apart" by God and sent into the world as the Messiah (John 10:36-38). In a similar way he prayed that his disciples would be "sanctified" and sent into the world (John 17:16-19). In one fascinating passage, Christians are urged to "sanctify" Jesus, i.e., to set him apart into a special place in their hearts. This will make them ready to give an answer to everyone who asks the reason for their hope (1 Pet 3:15).

The book of Hebrews reports that the blood of animals in OT times was sprinkled on the people to sanctify them to become outwardly cleansed (9:13). By contrast in NT times the blood of Christ, poured out when he died, sanctifies people (10:10, 14, 29; 13:12; see 2:11). They are "made perfect forever" (10:14). Hebrews normally used the adjective "holy" to refer to the Holy Spirit (2:4; 3:7; 6:4; 9:8; 10:15). It is also used of Christians ("holy brothers" 3:1), sometimes without a noun, i.e., "saint" (6:10; 13:24). The neuter adjective "holy" is used either of the OT tabernacle (9:1, 2, 3, (8?), 24, 25; 13:11) or of the true tabernacle in heaven (8:2; 9:8, 12; 10:19. See 9:23-25).

The reason why Jesus is not ashamed to call them "brothers" is because Jesus and redeemed humans are joined in the same family. Evidence for his family pride is immediately presented from three OT verses. The NIV " So Jesus is not . . ." lacks the fully worded clarity of the Greek connecting phrase (diaΙ h}n aijtivan [dia hç n aitian ], literally, "on account of which reason" or "for which reason"). This is the only place in Hebrews where the word aitia ("cause, reason") occurs. A similar word ai[tio" ( aitios ) appears in 5:9 in the phrase, "source of eternal salvation" (KJV, "author of eternal salvation") without any other NT occurrence. BAGD notes that aitia in Matthew 19:10 indicates a formal case or example in an argument, and functions as a legal technical term for a formal charge or accusation , even a reason for capital punishment , (John 18:38; 19:4, 6), the Latin causa capitalis . Since it is a unique phrase in Hebrews and carries these heavy connotations, it may be better to express the idea more fully. Verse eleven was linked to the previous verse with the simple, common word gar ("for, because"). The NIV does not express that connection at all. The verses are tied together this way:

(2:10) In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering.

(2:11a) [Because] both the one who makes men holy and those who are made holy are of the same family.

(2:11b) [For this reason] (NIV, "So") Jesus is not ashamed to call them brothers.

Jesus is not ashamed to call them brothers. Similarly, God is not ashamed to be called the God of the patriarchs (11:16). As the author of Hebrews often does, the longer form of the verb is used (ejpaiscuvnomai , ep-aischynomai , "to be ashamed") where the shorter form would suffice ( aischynomai , "to be ashamed"). The longer form is used mostly by Paul and Hebrews, whereas the shorter form is used by other NT authors as well. The LXX uses the short form generously, but the long form only three times. The intimacy of family bonding removes all shame regarding other family members. Hence, Jesus will not tolerate any shame of him. "If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels" (Mark 8:38; contrast 1 John 2:28). The counterpart of shame is confidence or faith, a major emphasis of the book of Hebrews. It is more striking for variety to say he is not ashamed of them, than to say that he trusts them.

2:12 He says, "I will declare your name to my brothers; in the presence of the congregation I will sing your praises."

Pointing to his disciples, Jesus had said, "Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother" (Matt 12:49-50; Mark 3:34-35). Three OT verses now follow in Hebrews to demonstrate Jesus' family solidarity with his people. Montifiore sees in these quotations three different proofs of family kinship: (1) Psalm 22:22, where Jesus calls them brothers; (2) Isaiah 8:17, where he shares with them the human attitude of faith in God; and (3) Isaiah 8:18, where he speaks of them as children of God. Psalm 22 and Isaiah 53 are the two fullest OT descriptions of Jesus' experience on the cross. It is not surprising to hear the NT understanding words from those chapters as the words of Jesus.

2:13 And again, "I will put my trust in him." And again he says, "Here am I, and the children God has given me."

The verses from Isaiah 8 are more difficult for modern western students of the Bible to hear as the words of Jesus. Some think that Isaiah could predict nothing beyond human foresight. In this view, the author of Hebrews creatively put the words of the prophet in Jesus' mouth adapting them for his own purposes. In another view, the Holy Spirit inspired all Scriptures, Old Testament and New Testament. The Holy Spirit helped the writer of Hebrews know what application he intended when he first inspired Isaiah to write the words. What the Holy Spirit inspired Isaiah to write was designedly bigger than Isaiah's own circumstances. He expressed Jesus' own attitude about his unity with the family of believers. This would be like Caiaphas words which the Bible itself says reached beyond his own understanding,

Then the chief priests and the Pharisees called a meeting of the Sanhedrin.

"What are we accomplishing?" they asked. "Here is this man performing many miraculous signs. If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place and our nation."

Then one of them, named Caiaphas, who was high priest that year, spoke up, "You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish."

He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one.

(John 11:47-52).

In the Isaiah context the words appear as the words of the prophet Isaiah. Isaiah did explain his family's role as "signs and symbols," "Here am I, and the children the LORD has given me. We are signs and symbols in Israel from the LORD Almighty, who dwells on Mount Zion" (Isa 8:18). Motyer thinks Isaiah included his disciples or even a whole remnant with his family as signs, but he pays no attention to the inspired use made of the verses in Hebrews.

¹⁴ Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death - that is, the devil - ¹⁵ and free those who all their lives were held in slavery by their fear of death. ¹⁶ For surely it is not angels he helps, but Abraham's descendants. ¹⁷ For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for ^a the sins of the people. ¹⁸ Because he himself suffered when he was tempted, he is able to help those who are being tempted.

^a 17 Or and that he might turn aside God's wrath, taking away

2:14 Since the children have flesh and blood, he too shared in their humanity.

Once again the NIV omits the conjunction, "therefore," which ties this verse to the preceding as a conclusion from it. The phrase taΙ paidiva ( ta paidia , " the children") is picked up from the last verse of the quotations. An additional step is now taken to show Jesus' full identity with humanity. People have " flesh and blood ." Jesus did, too. Actually the order of the words here is "blood and flesh" as in Ephesians 6:12, which NIV translates "flesh and blood." Three other NT instances of this pair of words all follow the normal English order (Matt 16:17; 1 Cor 15:50 and Gal 1:16). Even when discussed together, though not paired in the phrase, "flesh and blood," the word "flesh" normally is discussed first. See Deuteronomy 12:27; Psalm 50:13; Ezekiel 39:17-18; John 6:53-56; etc.

In the phrase "have flesh and blood" the word "have" looks innocent enough. Beneath it lies a perfect tense of koinwnevw (koinôneô , "to share, to have in common"). The perfect tense goes beyond the present tense by drawing attention to the effects or consequences of sharing flesh and blood, as well as to the deed itself. Being flesh and blood carried with it terrible consequences, for example, weakness, death, fear, dominance by Satan, and continued deterioration since Adam's fall away from God. The words koinov" ( koinos , "common") and koinwniva (koinônia , "fellowship") are related to it. It was the common plight of man.

A different word expresses that Jesus " shared" (metevcw , metechô , "to share, have a share") in their humanity. The word mevtoco" ( metochos , "partner") is related to it. To extend this metaphor one could say Jesus did not simply possess flesh and blood in common with man; he became a business partner with them in managing it. This verb is put in an aorist tense, since it is Jesus' whole sharing with humanity that is the point. It seems be too narrow to limit this to the incarnation, as Westcott does. That was the time when he joined humanity, but his participation extended far beyond his birth. By uniting with people in their predicament he made different consequences possible. He destroyed Satan, freed men from fear of death, and opened an avenue for continuous help in struggling against temptation.

The word paraplesiôs ("similarly;" NIV " too") is another word unique to the NT and the LXX. Its cognate paraplesios ("coming near, resembling") in Philippians 2:27 is also unique to the NT and the LXX. Their simpler companion plesion ("near, neighbor") is frequent in the NT as well as the LXX.

so that by his death he might destroy him who holds the power of death - that is, the devil -

Two purposes are given in explaining why Jesus joined humanity. He came: (1) to destroy the devil; and (2) to remove man's fear of death. First, he came to destroy the devil . God has allowed Satan astonishing freedom (Luke 4:6; 1 Cor 10:13). Satan rebelled at the beginning and has always appeared in opposition to God and his people. He drew a large number of other angels away from God. He lures people into sin (Gen 3:1-19; 6:1-7), for example, Peter (Matt 16:23), Judas (Luke 22:3; John 13:27), Elymas (Acts 13:10) and Ananias and Sapphira (Acts 5:1-11). He even tried to entice Jesus to sin (Matt 4:1-11; Luke 4:1-13). He hinders the gospel (Mark 4:15; Acts 26:18; 1 Thess 2:18) and spreads destruction (Matt 13:24-30, 36-43). He blinds the eyes of unbelievers (2 Cor 4:4; Eph 2:2; Col 1:13). His cunning ranges from fearsome lion-likeness (1 Pet 5:8) to beauty like an angel of light (2 Cor 11:14). He is the father of lies (John 8:44; Eph 6:11). His demise is sure (Matt 25:41; John 12:31; 16:11; Rom 16:20; Rev 20:1-15; 21:8). Satan probably did not understand what God was going to achieve through Jesus' death. None of the rulers of this age understood it or they would not have crucified Jesus (1 Cor 2:6-10). On the cross Jesus crushed the head of the serpent (Gen 3:15). As Jeremiah learned, good work is not entirely building things up. Some things must be torn down (Jer 1:9-10).

2:15 and free those who all their lives were held in slavery by their fear of death.

Second, Jesus removed man's fear of death . He has not removed death yet, but the fear of it. By dying himself and rising to life again, he not only broke Satan's grip on death, but demonstrated to man that death was overcome. Paul declared,

Having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross (Col 2:14-15).

The famous chapter on the resurrection, 1 Corinthians 15, explains how Jesus' resurrection opened the way for man's resurrection (cf. Heb 10:20). That chapter concludes with the victory cry, "Where, O death, is your victory? Where, O Death, is your sting? . . . Thanks be to God! He gives us the victory through our Lord Jesus Christ" ( vv. 55-57). God had already made his ultimate intention quite plain in Hosea 13:14, "I will ransom them from the power of the grave; I will redeem them from death." As a Christian, Paul's fear of death was gone. He said that because he was in Christ, death was better than living. "To live is Christ and to die is gain. . . . I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body" (Phil 1:21-24). Thus, when Christians thought of fellow-believers who had died, they were urged not "to grieve like the rest of men, who have no hope" (1 Thess 4:13).

2:16 For surely it is not angels he helps, but Abraham's descendants.

With the conjunction " for" the logic moves forward to reassert man's superiority over angels. Angels assist in Christ's redemptive deeds for man; they do not receive the benefit of those deeds as man does. Man is the focus of redemptive history. There is no hint in the Bible that angels ever were rescued from their sin like people are. Angels never die (Luke 20:34-38). A major part of Jesus' full identification with man was his death. A major part of Jesus' work as high priest revolved around his death. To redeem man he bypassed angels, descended beneath them (2:5-9) and became like man "in every way" (2:17). At the resurrection men will take on some of the traits that make angels different from man now (Matt 22:30). Had Jesus come to redeem angels, he could have taken on the nature of angels instead of the nature of man.

Jesus' work does not reach all of mankind, but only " Abraham's descendants ." The phrase "Abraham's descendants" is literally "seed of Abraham." In Galatians 3:15-18 Paul made a big point about the "seed of Abraham" in Genesis 12:7; 13:15; etc. being singular, hence referring to Christ. In the very next paragraph Paul uses the singular "seed" to refer to the many people who became "seed of Abraham" by faith in Christ, "If you belong to Christ, then you are Abraham's seed, and heirs according to the promise" (Gal 3:29). Here in Hebrews the phrase is not quoting an OT passage, so the phrase is used of the many descendants of Abraham even though the word "seed" is singular. In the Christian era anyone who believes in Jesus becomes a "descendant of Abraham" by faith, not by flesh. Not everyone who was of the flesh line of Abraham was a "Jew," but only those whose hearts were given to God on God's terms (Rom 2:28-29).

The gospel is only potentially valuable for everyone. Although God loves all the world (John 3:16), only those who hear the gospel can believe it (Rom 10:17). The value of Christians' telling others about Jesus' work can hardly be overemphasized (2 Cor 5:17-20). God only redeems those who believe. Abraham "believed God, and it was credited to him as righteousness. Understand, then, that those who believe are children of Abraham" (Gal 3:6-7). Abraham "is the father of all who believe [both circumcised and uncircumcised]" (Rom 4:9-12). "If you belong to Christ, then you are Abraham's seed, and heirs according to the promise" (Gal 3:29). Paul quoted Isaiah 28:16 to show this idea, "Anyone who trusts in him will never be put to shame. For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him" (Rom 10:11-12). Both the old covenant and the new covenant link believers to God with the faith of Abraham. How the new covenant replaced the old covenant, yet fulfilled promises recorded in the old covenant, is more fully explained in chapters six and eight.

The word dhvpou (dçpou , " surely") once again finds the author preferring a long word where a shorter one would suffice. Other editors of the Greek NT differ, as Moulton and Geden, who list dçpou here as two separate words, dç and pou . Otherwise the NT uses dç ("indeed") but five times (plus a variant reading in Acts 6:3); pou ("somewhere") but four; and dçpou ("of course, surely") only here. BAGD says of the enclitic pou , that after a negative it means "nowhere." Thayer thinks the word "is used when something is affirmed in a slightly ironical manner, as if with an affectation of uncertainty." Perhaps our author is saying, "I hardly think he helps angels!"

It is not angels he helps . The verb "helps" (ejpilambavnomai , epilambanomai ) normally in the NT means "to take hold of, catch." Ellingworth thinks the present tense points to Christ's present activity on behalf of his people, arguing on the basis of its being surrounded by aorist tenses about the incarnation ("shared," v. 14; see above) or the death of Christ and its effects ("might destroy," v. 14; "might free," v. 15). He took upon himself the nature of humans, not angels, to get hold of them and bring them to glory. He became like his brothers in every way (v. 17), except, of course, that he never sinned (4:15).

2:17 For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.

Jesus became like man " in order that" (i{na , hina , "that, in order that") he might help man. Christians will be eager to know Jesus' goals. Hebrews has four such statements expressing Jesus' goals (2:14, 17a; 10:9; 13:12). In 2:14 Jesus shared flesh and blood with man so that by dying he might destroy Satan's power and remove man's fear of death. In 2:17a his full identification with man is required in order that he might become a merciful and faithful high priest and make atonement for man's sins. In 10:9 he set aside the first covenant [in order] to establish the second. In 13:12 he suffered outside the city gate [in order] to make the people holy through his own blood.

What was his way of helping man? He became like his brothers in every way . He became a merciful and faithful high priest and in that role made atonement for the sins of the people. Much is made of copies and shadows in Hebrews, while this word "like" (oJmoiovw , homoioô , "to be like") is otherwise avoided, since it would put the work of Jesus and others on an equal footing. In one sense Jesus never did become exactly like any other person in the human family. No one else could live perfectly. No one else could remove other people's sins by dying for them. No one else had his kind of access to the Father in heaven. No one else had the power to burst death after being held by it. In struggling against sin, Jesus was truly tempted and suffered because of it (2:18).

The phrase "in service to God" (taΙ proΙ" toΙn qeovn , ta pros ton theon ) is literally, "the things toward God" or following BAGD "the things with reference to God." The exact phrase appears in 5:1 where the NIV translates "in matters related to God." Blass and Debrunner call this use of the accusative an "accusative of respect and adverbial accusative." They also found this precise phrase in Romans 15:17. There Paul boasts in Christ Jesus of "the things with reference to God." The NIV translates, "in my service to God." Much of the high priest's work was certainly liturgical, hence in "service" to God, that is, not terminolgy of a servant, but of a religious activity like a church "service." Ellingworth also found the phrase in Exodus 4:16; 18:19 and Deuteronomy 31:27. Josephus contrasted "the things with reference to God" with "the things with reference to men" (Josephus, Antiquities , IX:236 [IX.xi.2]).

The term " high priest" appears here for the first time in Hebrews (of Jesus in 2:17; 3:1; 4:14-15; 5:5, 10; 6:20; 7:26; 8:1; 9:11; and of Levitical high priests in 5:1; 7:27-28; 8:3; 9:7, 25; 13:11). Here alone the descriptions " merciful" and " faithful" are attached to it. In 4:14 he is called "a great high priest." Jesus was faithful in that he successfully completed his mission of providing atonement for the sins of the people (v. 17). He was merciful in that he suffered so that he could stand alongside of other sufferers and help them (v. 18). His faithfulness will be immediately compared to Moses' faithfulness (3:1-6) and contrasted with the Israelites' unfaithfulness (3:7-19). He offers mercy to all who cry out to him in need (4:16). However, for those who turn against him, the severity of punishment is much greater than the severity of OT punishment (10:26-31; 2:1-4).

The verb "to make atonement" (iJlavskomai , hilaskomai , "to propitiate, expiate") is a present tense, which Westcott explains as the one eternal act of Christ (10:12) here regarded in its continuous present application to men (5:1-2). The verb is again in the NT only in Luke 18:13; the noun hilasmos ("expiation, propitiation") only in 1 John 2:2 and 4:10; and the noun hilastçrion ("that which propitiates, the lid on the ark of the covenant") only in Romans 3:25 and Hebrews 9:5. There are many theories explaining in greater detail how the atonement works. The Bible explains that the atonement works to save man, but does not detail fully just how it works. The idea of Jesus' procuring salvation for believers by dying for them is so central to Christianity that church history is full of attempts to flesh out this skeletal concept.

Morris has summarized these theories under six major headings. (1) The subjective view or moral influence theory. Christ's death moves us to respond to the love of Christ. (2) The victory theory, also called the devil ransom theory, the classical theory, or the fishhook theory of the atonement. God offered Jesus as a ransom to free man. Satan agreed, but could not hold Christ in death. (3) The satisfaction theory. Sin was such an insult to the dignity of God that God must act to rectify it. Yet man did the sin, so man must pay for it. Hence, Jesus, being both God and man, was needed. (4) The penal substitution theory. Jesus took the sinners' place bearing the penalty of sin which we should have borne. (5) The sacrifice theory. Jesus died as a sacrifice for man's sin. (6) The government theory. As head of all government God passed a law that the soul that sins shall die. God did not want sinful man to die. Thus he accepted the death of Christ instead, while demonstrating the depth of sin and the lengths to which God would go to uphold the moral order of the universe.

One of the major concepts in Hebrews is sin . The book has much to say about its nature, its consequences and its removal through Christ. As a singular form, "sin" is seen as a debility of man. As a plural form, "sins" are the individual deeds of misbehavior, parallel to "wickednesses" (8:12) or "lawlessnesses" (10:17). Men are commonly careless (2:1-3), fearful (2:15) and hardened by sin (3:13). Ten verses mention "sin" (singular - three of these are of "sin offerings" - 10:6, 8; 13:11); sixteen mention "sins" (plural); one has both (9:28; cf. 10:17-18).

Singular " sin ." The nature of sin is pleasurable (11:25), deceitful (3:12), easily entangling (12:1), thus requiring a struggle to be overcome (12:4). Jesus alone of all men was free from sin (4:15), set apart from sinners (7:26), though opposed by sinful men (12:3). Thus he was able to sacrifice himself to bear the sins of others (9:26, 28; 10:18, 26; cf. Isa 53). The OT system required repeated sin offerings (10:6, 8; 13:11). Jesus offered himself once for all as God's full and final sin offering forever for man's sin. When he returns at his second coming, it will not be to bear sin again, but to bring salvation (9:28).

Plural " sins ." The OT sacrifices of bulls and goats could never remove sins (10:4, 11). These were instead an annual reminder of sins (5:1, 3; 7:27; 9:7; 10:3). By contrast the sacrifice of Jesus successfully removed sins once for all time (5:1; 7:27; 10:12). It is described as providing purification for sins (1:3), making atonement for sins (2:17), or dying as a ransom to set us free from sins (9:15). Hence, believers are no longer guilty (10:2). Because of Jesus' death and work as high priest, God forgives sins (10:18). He no longer remembers any sins of one who is in the new covenant which Jesus made available (8:12). However, if a person keeps on sinning, there is no other sacrifice for his sins (10:26).

The book of Hebrews does not discuss how sin (singular) began, as Romans 5:12-21 does, but how it has been brought to an end by Christ. It does not make lists of sins (plural) like Romans 1:29-31 or Galatians 5:19-21, but treats them as a collection of misdeeds or a blight on human character which Jesus removed by his death and high priestly ministrations. The behavioral emphasis of the book is thus not on a wide range of good deeds, but is instead on faith, i.e., trusting God and remaining faithful. The central sin of all is not believing in Jesus (John 16:8-11). Sometimes those who are faithful are rewarded in this life. All of the faithful will be amply rewarded in the next (Luke 18:29-30).

2:18 Because he himself suffered when he was tempted, he is able to help those who are being tempted.

Jesus' suffering came from temptation, as does our suffering. It made him able to help all of us who also suffer and are tempted. Knowing that he also suffered, we open ourselves to him. His suffering made him perfect, i.e., made him complete (teleiovw , teleioô , "to complete, bring to an end, bring to its goal") as the God-man who would bring us to glory (2:10). By his suffering he became the "source of eternal salvation" for all who obey him, the "high priest" in the new order, and the one who makes his people holy (5:8-10; 13:12). As he learned obedience in suffering (5:8; 13:11-13), we are to obey in the face of shame and suffering (5:8; 10:32-34; 12:1-12; 13:12-13). Our obedience despite suffering is encouraged by doctrine (5:9), example (11:8), and direct command (13:17). The statement that Jesus only suffered once, not many times, since the creation of the world, focuses on his death, his greatest suffering (9:25-28). It does not deny the reality of the many other occasions in his earthly life when his heart hurt (Matt 9:36; 23:37-39; Mark 10:20-22; John 6:67; etc.).

Jesus suffered when he was tempted . Was he tempted by his sufferings or did he suffer by being tempted? An aorist participle (here, "when he was tempted") normally precedes the time of the main verb (here, "suffered"). Thus, the temptation resulted in his suffering. Moses was tempted by pleasure (11:25). Jesus never succumbed, though tried in every way we are (4:15). Everyone else is overcome (Rom 3:23). The devil is called "the tempter" because he constantly tries to lead us away from God (Matt 6:13; Rev 3:10). Among his many lures (James 1:2) the Bible names probing questions (Matt 16:1; 19:3; 22:35), pleasure (Heb 11:25), deprivation of normal desires (1 Cor 7:5; 1 Tim 6:9; Heb 3:8-9; James 1:13-14), especially concerning wealth (1 Tim 6:9-10), and even helpfulness (Gal 6:1). Wrong desires lead to sin which brings death (James 1:15). Temptations can be useful. They can bring joy through growing (James 1:2-4), through proving our faith (1 Pet 1:6-7), and ultimately through winning the crown of life (James 1:12). God guards Christians against temptations that could overwhelm them. He provides a way of escape. "No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it" (1 Cor 10:13). It is certainly not man's place to tempt God (Acts 15:10; Ps 78:18; Mal 3:13-15; Cf. Gal 2:14), nor Jesus (1 Cor 10:9), nor the Holy Spirit (Acts 5:9). Ahaz knew it was a big thing to tempt God, though he did it anyway (Isa 7:12). The Israelites' temptation of God will become the center of the extended discussion of Heb 3:7-4:11.

He is able to help those being tempted. He can save completely those who come to God through him (7:25). He offers mercy and grace on a continual basis to help in time of need (4:15). The word "help" is in Hebrews in three forms: a verb (2:18, bohqevw , boçtheô , "to help, come to the aid of"), a noun (4:16, bohvqeia , boçtheia , "help"), and an adjective (13:6, bohqov" , boçthos , "helpful, helper"). The Lord is a helper, able to help those being tempted in their time of need. Hagner says, "the writer cannot resist a brief pastoral note about the practical benefit of having Jesus as our high priest."

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Heb 2:6

" Young man, the secret of my success is that at an early age I discovered I was not God." Oliver Wendell Holmes, Jr.

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 2 (Chapter Introduction)

Overview

Heb 2:1, We ought to be obedient to Christ Jesus; Heb 2:5, and that because he vouchsafed to take our nature upon him; Heb 2:14, as it was necessary.

Poole: Hebrews 2 (Chapter Introduction)

CHAPTER 2

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 2 (Chapter Introduction)

(Heb 2:1-4) The duty of stedfastly adhering to Christ and his gospel.

(Heb 2:5-9) His sufferings are no objection against his pre-eminence.

(Heb 2:10-13) The reason of his sufferings, and the fitness of them.

(Heb 2:14-18) Christ's taking the nature of man, and not his taking the nature of angels, was necessary to his priestly office.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 2 (Chapter Introduction)

In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 2 (Chapter Introduction)

The Salvation We Dare Not Neglect (Heb_2:1-4)

The Recovery Of Man's Lost Destiny (Heb_2:5-9)

The Essential Suffering (Heb_2:10-18)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

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_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

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_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

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_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 2 (Chapter Introduction)

INTRODUCTION TO HEBREWS 2

In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Heb 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Psa 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Heb 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Heb 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Heb 2:11 as he does, for which are cited Psa 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Heb 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Heb 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Heb 2:17.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

Singer, Isadore, ed. The Jewish Encyclopedia . New York: Ktav Publishing House, Inc., n.d.

Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

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Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV