Text -- Hebrews 2:10 (NET)

2:10 For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 2:10

It became him ( eprepen autōi ).

Imperfect active of prepō , old verb to stand out, to be becoming or seemly. Here it is impersonal with teleiōsai as subject, though personal in Heb 7:26. Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by ton archēgon (author). One has only to recall Joh 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Heb 2:10-18) worthy to go beside Phi 2:5-11.

Robertson: Heb 2:10

For whom ( di' hon ).

Referring to autōi (God) as the reason (cause) for the universe (ta panta ).

Robertson: Heb 2:10

Through whom ( di' hou ).

With the genitive dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Rom 11:36 by his ex autou kai di' autou kai eis auton ta panta . The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (di' hou ) in creation (Heb 1:2), a doctrine in harmony with Col 1:15. (en autōi ,di' autou eis auton ) and Joh 1:3.

Robertson: Heb 2:10

In bringing ( agagonta ).

Second aorist active participle of agō in the accusative case in spite of the dative autōi just before to which it refers.

Robertson: Heb 2:10

The author ( ton archēgon ).

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

Robertson: Heb 2:10

To make perfect ( teleiōsai ).

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

Vincent: Heb 2:10

It became ( ἔπρεπεν )

Not logical necessity (δεῖ , Heb 2:1), nor obligation growing out of circumstances (ὤφειλεν , Heb 2:17), but an inner fitness in God's dealing. Dr. Robertson Smith observes: " The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitrium , but in that which befits the divine nature."

Vincent: Heb 2:10

For whom - by whom ( δι ' ὅν - δι ' οὗ )

For whom , that is, for whose sake all things exist. God is the final cause of all things. This is not = εἰς αὐτὸν τὰ πάντα unto whom are all things , Rom 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom , through whose agency , all things came into being. On διὰ applied to God, see on Heb 1:2. These two emphasize the idea of fitness. It was becoming even to a God who is the beginning and the end of all things.

Vincent: Heb 2:10

In bringing many sons unto glory ( πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα )

Const. bringing with him ; not with captain , which would mean " to perfect the captain, etc., as one who led many sons, etc." Αγαγόντα is not to be explained who had brought , or after he had brought , with a reference to the O.T. saints, " he had brought many O.T. sons of God unto glory" ; but rather, bringing as he did , or in bringing , as A.V. Many sons , since their leader himself was a son. Unto glory , in accordance with the glory with which he himself had been crowned (Heb 2:9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2Ti 2:10; Rev 19:1.

Vincent: Heb 2:10

To make perfect ( τελειῶσαι )

Lit. to carry to the goal or consummation . The " perfecting" of Jesus corresponds to his being " crowned with glory and honor," although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process . " To make perfect" does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation.

Vincent: Heb 2:10

The captain of their salvation ( τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν )

Comp. Act 5:31. Ἀρχηγὸς captain , quite frequent in lxx and Class. Rev. renders author , which misses the fact that the Son precedes the saved on the path to glory. The idea is rather leader , and is fairly expressed by captain .

Wesley: Heb 2:10

In this verse the apostle expresses, in his own words, what he expressed before in those of the Psalmist.

Wesley: Heb 2:10

It was suitable to all his attributes, both to his justice, goodness, and wisdom.

Wesley: Heb 2:10

As their ultimate end.

Wesley: Heb 2:10

As their first cause. Are all things, in bringing many adopted sons to glory - To this very thing, that they are sons, and are treated as such To perfect the captain - Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect or consummate implies the bringing him to a full and glorious end of all his troubles, Heb 5:9. This consummation by sufferings intimates, the glory of Christ, to whom, being consummated, all things are made subject. The preceding sufferings. Of these he treats expressly, Heb 2:11-18; having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points he interweaves with the following discourse on his priesthood. But what is here said of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever be suffered. By his sufferings, in his life and death, he was made a perfect or complete sin-offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on "the work of faith with power" in our hearts, that alone can sanctify us. Various afflictions indeed may be made subservient to this; and so far as they are blessed to the weaning us from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.

JFB: Heb 2:10

Giving a reason why "the grace of God" required that Jesus "should taste death."

JFB: Heb 2:10

The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.

JFB: Heb 2:10

God the Father (Rom 11:36; 1Co 8:6; Rev 4:11). In Col 1:16 the same is said of Christ.

JFB: Heb 2:10

Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.

JFB: Heb 2:10

The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Gal 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."

JFB: Heb 2:10

(Mat 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23).

JFB: Heb 2:10

No longer children as under the Old Testament law, but sons by adoption.

JFB: Heb 2:10

To share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, Joh 17:22, Joh 17:24; Rom 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (2Ti 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

JFB: Heb 2:10

"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Luk 24:26; Joh 19:30. I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Luk 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, Heb 10:29; Joh 17:19 : by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; Heb 9:9 accord with this sense).

JFB: Heb 2:10

Literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Act 13:39). The same Greek is in Heb 12:2, "Author of our faith." Act 3:15, "Prince of life" (Act 5:31). Preceding others by His example, as well as the originator of our salvation.

Clarke: Heb 2:10

For it became him - It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory

Clarke: Heb 2:10

For whom - and by whom - God is the cause of all things, and he is the object or end of them

Clarke: Heb 2:10

Perfect through sufferings - Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever."Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible

As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject

Clarke: Heb 2:10

Heb 2:10. For it became him, etc. - Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it

Heb 2:11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance), are all of one family - all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favor, his brethren

Heb 2:12. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee

Heb 2:13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders

Heb 2:14. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God’ s permission, be the executioner of it

Heb 2:15. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan - mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."

Calvin: Heb 2:10

10.=== For it became him, === etc. His object is, to make Christ’s humiliation to appear glorious to the godly; for when he is said to have been clothed with our flesh, he seems to be classed with the common order of men; and the cross brought him lower than all men. We must therefore take heed, lest Christ should be less esteemed, because he willingly humbled himself for us; and this is what is here spoken of. For the Apostle shows that this very thing ought to be deemed honorable to the Son of God, that he was by these means consecrated the Captain of our salvation.

He first assumes it as granted, that we ought to be satisfied with God’s decree; for as all things are sustained by his power, so all things ought to serve to his glory. No betters cause, then, can be found out than the good pleasure of God. Such is the purport of the circumlocution which he employs, for whom, and by whom, are all things. He might by one word have named God; but his purpose was to remind us, that what is to be deemed best is that which he appoints, whose will and glory is the right end of all things. ³⁹

It does not, however, appear as yet what he intends by saying, that it became Christ to be thus consecrated. But this depends on the ordinary way which God adopts in dealing with his own people; for his will is to exercise them with various trials, so that they may spend their whole life under the cross. It was hence necessary that Christ, as the first­begotten, should by the cross be inaugurated into his supremacy, since that is the common lot and condition of all. This is the conforming of the head with the members, of which Paul speaks in Rom 8:29.

It is indeed a singular consolation, calculated to mitigate the bitterness of the cross, when the faithful hear, that by sorrows and tribulations they are sanctified for glory as Christ himself was; and hence they see a sufficient reason why they should lovingly kiss the cross rather than dread it. And when this is the case, then doubtless the reproach of the cross of Christ immediately disappears, and its glory shines forth; for who can despise what is sacred, nay, what God sanctifies? Who can deem that ignominious, by which we are prepared for glory? And yet both these things are said here of the death of Christ.

===By whom are all things, === etc. When creation is spoken of, it is ascribed to the Son as his own world, for by him were all things created; but here the Apostle means no other thing than that all creatures continue or are preserved by the power of God. What we have rendered consecrated, others have rendered made perfect. But as the word, τελειῶσαι which he uses, is of a doubtful meaning, I think it clear that the word I leave adopted is more suitable to the context. ⁴⁰ For what is meant is the settled and regular way or method by which the sons of God are initiated, so that they may obtain their own honor, and be thus separated from the rest of the world; and then immediately sanctification is mentioned.

Defender: Heb 2:10

Compare Rom 11:36; Col 1:16-20; Heb 1:1-3.

Defender: Heb 2:10

"Captain" (Greek ) is translated "prince" in Act 3:15 and Act 5:31 and "author" in Heb 12:2, speaking of Christ in all cases. These are its only occurrences. Thus, He is the "Prince of life," the "captain of our salvation" and the "author ... of our faith."

Defender: Heb 2:10

To the question as to how the holy God could be "made perfect," the answer is that if He would also be perfect man, He must learn obedience to the will of the Father, and true obedience can only be tested if it involved suffering (Heb 5:8, Heb 5:9)."

TSK: Heb 2:10

it : Heb 7:26; Gen 18:25; Luk 2:14, Luk 24:26, Luk 24:46; Rom 3:25, Rom 3:26; Eph 1:6-8, Eph 2:7, Eph 3:10; 1Pe 1:12

for : Pro 16:4; Isa 43:21; Rom 11:36; 1Co 8:6; 2Co 5:18; Col 1:16, Col 1:17; Rev 4:11

many : Hos 8:10; Joh 11:52; Rom 8:14-18, Rom 8:29, Rom 8:30, Rom 9:25, Rom 9:26; 2Co 6:18; Gal 3:26; Eph 1:5; 1Jo 3:1, 1Jo 3:2; Rev 7:9

glory : Rom 9:23; 1Co 2:7; 2Co 3:18, 2Co 4:17; Col 3:4; 2Ti 2:10; 1Pe 5:1, 1Pe 5:10

the captain : Heb 6:20, Heb 12:2; Jos 5:14, Jos 5:15; Isa 55:4; Mic 2:13; Act 3:15, Act 5:31

perfect : Heb 5:8, Heb 5:9; Luk 13:32, Luk 24:26, Luk 24:46; Joh 19:30

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 2:10

For it became him - There was a fitness or propriety in it; it was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating - an objection drawn from the fact that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a "fitness"and "propriety"in that fact. There was a reason for it - a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be "a complete"or "perfect Saviour"- a Saviour just adapted to the purpose undertaken, by sufferings. The "reasons"of this fitness, the apostle does not state. The amount of it probably was, that it became him as a Being of infinite benevolence; as one who wished to provide a perfect system of redemption, to subject his Son to such sufferings as should completely qualify him to be a Saviour for all people. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins.

For whom are all things - With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;"and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation - even though it involved the humiliation and death of his own Son.

And by whom are all things - By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a "fitness"that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author.

In bringing many sons unto glory - To heaven. This was the plan - it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few - but to save many. Hence, learn:

\caps1 (1) t\caps0 hat the plan was full of benevolence.

\caps1 (2) n\caps0 o representation of the gospel should ever be made which will leave the impression that only a few, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved; few now are his friends and are traveling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands, and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design; narrow in its offer; and narrow in its result.

To make the captain of their salvation - The Lord Jesus, who is represented as the leader or commander of the army of the redeemed - "the sacramental host of God’ s elect."The word "captain"we apply now to an inferior officer - the commander of a "company"of soldiers. The Greek word - ἀρχηγὸς archēgos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Act 3:15, it is rendered "prince"- "and killed the prince of life."So in Act 5:31. "Him hath God exalted to be a prince and a Saviour."In Heb 12:2, it is rendered "author.""Jesus, the author and finisher of our faith;"compare the notes at that place.

Perfect through sufferings - Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before and was made holy by his sufferings; nor that he was not in all respects a perfect man before; but it means, that by his sufferings he was made "wholly suited"to be a Saviour of people; and that, therefore, the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a "completeness,"a "filling up,"of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally "better"by afflictions, if we receive them in a right manner - for we are sinful, and need to be purified in the furnace of affliction; Christ was not made "better,"for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a "reward"for his sufferings, or that he was raised up to glory as a consequence of them - which was true in itself - but that he was rendered "complete"or "fully qualified"to be a Saviour by his sorrows. Thus, he was rendered complete:

(1)    Because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a "complete"or "perfect"Saviour - that is, such a Saviour as we need.

(2)\caps1     h\caps0 e is able to sympathize with them, and to succour them in their temptations, Heb 2:18.

(3)\caps1     b\caps0 y his sufferings an atonement was made for sin. He would have been an "imperfect"Saviour - if the name "Saviour"could have been given to him at all - if he had not died to make an atonement for transgression. To render him "complete"as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "it is "finished."The work is complete. All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour, perfect not only in moral character - but perfect in his work, and in his adaptedness to the condition of people;"compare Heb 5:8-9. See the note at Luk 13:32.

Poole: Heb 2:10

For it became him: a further reason of Christ’ s humiliation and sufferings is added, to show the necessity of his being lower than the angels for a while; in which the Spirit prevents what these Hebrews were apt to question, why God would have Christ thus to die, &c., by adding: Therefore it became him so to do; it was agreeable to him, and had a meetness in it to his excellent perfection; by it displaying together his Divine wisdom, justice, mercy, and power. Amongst all his methods, he pitched upon this as the best, and did by it what was befitting and becoming a God to do. He likewise revealed this so becoming decree of his by the prophets to the church, and it was meet to and becoming his truth to fulfil it, Isa 53:1-12 Luk 24:25-27 .

For whom are all things, and by whom, are all things for the manifestation of God the Father’ s glory, whose grace gave Christ to die for us, are all things which have a being; and by him are all things, as the Efficient and Creator of them, by his powerful word they are: this being likewise attributed to the gospel Prophet, God-man, Joh 1:3 Col 1:16 .

By whom it shows he is no more an instrument in this work than the Father, and equally efficient with him, Rom 3:26 .

In bringing many sons unto glory: agagonta cannot agree with autw , him, for that is the dative case, but with what follows, ’ Archgon , the Leader of their salvation bringing many sons to glory: so that though the Father indeed glorify, yet it is most properly spoken of the Leader, to lead or bring his company thither; and so it is written, Eph 2:18 3:12 . He showed and led them the way wherein they were to reach it, 1Pe 3:18 , who though for state were sinners, yet made fit by regeneration and adoption, and have their title from their Leader, Joh 1:12,13 . He merited by his sufferings both the relation and inheritance for them, Rom 8:14-18 1Pe 1:2-5 ; and so as to bring them to that glorious state and condition, for persons and enjoyments, in the heavenly Canaan prepared for them, Mat 25:34 1Pe 5:10 1Jo 3:1,2 .

To make the captain of their salvation perfect through sufferings: so their ’ Archgov , a prime Leader of many, a person eminent for priority and dignity, directing and ordering all under his power, who is the prime of the creation of God, Col 1:18 , having the pre-eminency of all angels and men: he was perfected; teleiwsai signifieth the consecrating or accomplishing of a person for office by sacrifice; so Christ useth it, Luk 13:32 , I shall be perfected, i.e. sacrificed and completed in my office by death: so Joh 19:30 . By his sufferings of all sorts accomplished in death, and by the blood of that sacrifice, was this great gospel Prophet made a perfect Mediator, and fitted for his officiating and ministering in heaven for ever, herein fulfilling his types, Heb 9:11,12,14,15,22-24 : compare Exo 29:1-46 . He, in respect of saving his, is the author, purchaser, and perfecter of it to them: he by his sufferings and death merited salvation for them, by his word and Spirit fits them for it, by his intercession increaseth and applieth it; he vanquishes all opposers of it, and puts them finally into the actual possession of it in glory in heaven.

Haydock: Heb 2:10

For it became him, &c. He gives the reasons for which the Son of God would become man and suffer death, not that this was absolutely necessary, but a convenient means to manifest the goodness, the wisdom, and the justice of God, by the incarnation and death of his Son; that having decreed to bring many sons, or children, to eternal glory, he was pleased to send his divine Son to become man, and so to consummate the Author [3] of man's salvation by suffering; i.e. to make him a perfect and consummate sacrifice of expiation for the sins of all men, and to satisfy the justice of God in the most perfect manner. (Witham) ---

By suffering, Christ was to enter into his glory, (Luke xxiv. 26.) which the apostle here calls being made perfect. (Challoner) ---

In this and the above verses we may observe three different states of Jesus Christ. The first, that of his humiliation by his passion and death; the second, that of his glory at his resurrection and ascension into heaven; the third, that of his consummated glory in heaven after the last judgment. In his first state, viz. his passion, he was made not only less than the Angels, but as the last of men; novissimus virorum. In his second, all power was given to him in heaven and earth; but this power he will not fully exercise till after the general judgment, when all things, without exception, will be made subject to him; and this is the third state, the permanent state of his glory, which is never to end. To thy sovereign power, O divine Jesus, subject my mind, will, and heart, and make my hitherto rebellious heart in all things conformable to thy sacred and loving heart.

===============================

[BIBLIOGRAPHY]

Authorem salutis eorum per passionem consummare, not consummari, Greek: teleiosai.

Gill: Heb 2:10

For it became him, for whom are all things,.... This is not a periphrasis of Christ, who died, but of God the Father, who delivered him to death; and who is the final cause of all things, in nature, and in grace, all things being made for his pleasure and for his glory; and he is the efficient cause of all things, as follows:

and by whom are all things; all the works of creation, providence, and grace:

in bringing many sons to glory; not to worldly glory, but to the heavenly glory, which they are undeserving of; and which was long ago prepared for them; is at present hid; is weighty, solid, durable, yea, eternal: the persons whom God, of his rich grace, brings to this, are "sons"; who are predestinated to the adoption of children; are regenerated by the Spirit of God; believe in Christ; and have the spirit of adoption given them, and so being children, are heirs of glory: and these are "many"; for though they are but few, when compared with others, yet they are many, considered by themselves; they are many that God has ordained to eternal life, and given to Christ, and for whom he has given himself a ransom, and whom he justifies; and accordingly there are many mansions of glory provided for them in their Father's house, whose act it is to bring them thither: he has chosen them to this glory, and prepared it for them; he sent his Son to redeem them; he reveals his Son in them, the hope of glory; he calls them to his eternal glory, and makes them meet for it, and gives them an abundant entrance into it: and

him it became--to make the Captain of their salutation perfect through sufferings; Christ is "the Captain of salvation", and is so called, because he is the author of it; and he is the Prince and Commander of these sons, who are committed to his charge, and are under his care; and is their guide and leader; and who is gone before them to prepare their mansions of glory for them: and he is made "perfect through sufferings"; he suffered all that the law and justice of God could require; and hereby he became perfectly acquainted with the sufferings of his people, and a perfect Saviour of them; and in this way went to glory himself: and it "became" God the Father, the first cause, and last end of all things, since he had a design to bring all his adopted sons to glory, that his own Son should perfectly suffer for them; this was agreeable to, and becoming the perfections of his nature, his wisdom, his veracity, his justice, grace, and mercy.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 2:10

¹ tn Grk “for whom are all things and through whom are all things.”

² sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

Geneva Bible: Heb 2:10

^{( 9 )} For it became ^{( p )} him, for whom [are] all things, and by whom [are] all things, ^{( 10 )} in bringing many sons unto glory, ^{( 11 )} to make the ^{( q )} captain of their salvation perfect through sufferings.

^{( 9 )} He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin.

^{( p )} God.

^{( 10 )} First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men?

^{( 11 )} Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of others.

^{( q )} The Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.

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 2:9-10

Superior to Angels.   

(Hebrews 2:9-11)   

In our last article we were obliged, through lack of space, to break off our exposition of Hebrews 2 in the middle of a verse; to have continued further would have required us to go to the end of verse 11, and this would have made it much too long. However, the point at which we left off really completed the first thought which the apostle establishes in our present section. As we sought to show, at verse 5 the apostle begins meeting an objection which might be, and most probably was, made against what he had set forth in chapter one, namely, the immeasurable superiority of the Mediator, Israel’ s Messiah, above the angels. Over against this, two difficulties stood in the way, which needed clearing up.  

First, How could Christ be superior to angels, seeing that He was Man? Second, How could He possess a greater excellency than they, seeing that He had died? The difficulty was satisfactorily removed by an appeal to Psalm 8, where God had affirmed, in predictive language, that He had crowned "man" with glory and honor and put "all things in subjection under his feet." To this the objector would rejoin, "But now we see not yet all things put under him" (verse 8), how, then, does Psalm 8 prove your point? In this way, answers the apostle, In that even now, "we see (by faith) Jesus crowned with glory and honor," and in His exaltation we find the ground and guarantee, the proof and pledge, of the coming exaltation of all His people.  

In the remainder of this most interesting portion of Hebrews 2, we shall see how the Holy Spirit enabled the beloved apostle to meet and dispose of the second difficulty of the Jews in a manner equally convincing and satisfactory as He had dealt with their first objection. Though it be true that angels do not and cannot die (Luke 20:36), and though it be a fact that Jesus had died, yet this by no means went to show that He was inferior to them. This is the particular point which the apostle is here treating of and which it will now be our object to consider.  

First, he shows why it was necessary for Christ to die, namely, in order that He should taste death for every son, or, as it reads in the A.V., "for every man" (verse 9). Second, he declares that God had a benevolent design in suffering His Son to stoop so low: it was by His grace that He so "tasted death" (verse 9). Third, he affirms that such a course of procedure was suited to the nature and honoring to the glory of Him who orders all things: it "became Him" (verse 10). Fourth, he argues that this was inevitable because of Christ’ s oneness with His people (verse 11). Fifth, he quotes three Old Testament passages in proof of the union which exists between the Redeemer and the redeemed. Let us now turn to our passage and attentively weigh its details.  

"But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor; that He, by the grace of God, should taste death for every man" (verse 9). The central thought of this verse was before us in the preceding article, namely, the exaltation of the once-humbled One. Now we must examine its several clauses and note their relation to each other. Really, there are five things in this verse, each of which we shall consider First, the humiliation of the Mediator: "But we see Jesus, who was made a little lower than the angels." Second, the character of His humiliation: "For," or much better "by the suffering of death." Third, the object of His humiliation: to "taste death for every man," better "every son." Fourth, the moving cause of His humiliation: "by the grace of God." Fifth, the reward of His humiliation: "crowned with glory and honor."  

"But we see Jesus, who was made a little lower than the angels." How these words should melt our hearts and move our souls to profoundest wonderment! That He, the Creator of angels, the Lord of them, the One who before His incarnation had been worshipped by them, should be "made lower" than they; and this for our sakes! Our hearts must indeed be dead if they are not thrilled and filled with praise as we ponder that fathomless stoop. As was pointed out under our exposition on verse 7, the Greek word here for "little" is used in the New Testament in two senses: sometimes where it is a matter of degree, at others where it is a case of time. Here it is the latter, for "a little season." In what particular sense the apostle is here contemplating Christ’ s being "made lower" than the angels, the next clause tells us.  

"For the suffering of death." Many have experienced difficulty with this clause. That which has exercised them is whether the words "for the suffering of death" state the purpose for which Christ was "made a little lower than the angels," or, whether "for the suffering of death" gives the reason why He has been "crowned with glory and honor." Personally, we are fully satisfied that neither of these give the real thought.  

The difficulty mentioned above is self-created. It is occasioned by failure to rightly define the reference to Christ’ s being made "a little lower than the angels." As already stated, we believe this signified "for a little while." If the reader will turn back again to our comments on Hebrews 2:7 he will see we have adopted the suggestion of Dr. J. Brown to the effect that the specific reference is to mortality, the angels being incapable of dying. This, we are assured, is the meaning of the verse now before us. All ambiguity concerning this clause of verse 9 disappears if the first word be rendered "by" instead of "for." The English translators actually give "by" in the margin. The Greek preposition is "dia," and is translated "by" again and again, both when it governs a noun in the accusative or the genitive case.  

Thus by altering "for" to "by" it will be seen that in this third clause the Holy Spirit has graciously defined His meaning in the second. (1) "But we see Jesus;" (2) "who was made a little season lower than the angels;" (3) "by the suffering of death." It was in this particular that Jesus was made for a season lower than the angels, namely, by His passing through a death of sufferings— an experience which, by virtue of the constitution God had given them, they were incapable of enduring. Therefore, the point here seized by the Holy Spirit in affirming that Jesus had been made lower than the angels, was His mortality. But here we must be very careful to explain our terms. When we say that Christ, by virtue of His incarnation, became "mortal," it must not be understood that He was subject to death in His body as the fallen descendants of Adam are. His humanity was holy and incorruptible: no seed or germ of death was in it, or could attack it. He laid down His life of Himself (John 10:18). No; what we mean is, and what Scripture teaches is, that in becoming man Christ took upon Him a nature that was capable of dying. This the angels were not; and in this respect He was, for a season, made lower than they.  

"By the suffering of death." This expression denotes that Christ’ s exit from the land of the living was no easy or gentle one, but a death of "suffering"; one accompanied with much inward agony and outward torture. It was the "death of the cross" (Phil. 2:8). It was a death in which He suffered not only at the hands of men and of Satan, but from God Himself. It was a death in which He fully satisfied the demands of infinite holiness and justice. This was a task which no mere creature was capable of performing. Behold here, then, the wonder of wonders: Christ undertook a work which was far above the power of all the angels, and yet to effect it He was made lower than them! If ever power was made perfect in weakness, it was in this!  

"Crowned with glory and honor." This is the dominant clause of the verse. Concerning it we cannot do better than quote from Mr. C.H. Welch: "The crowning with glory and honor is the consecration of Christ as the Priest after the order of Melchizedek. ‘ And no man taketh this honor unto himself . . .So also Christ glorified not Himself’ (Heb. 5:4, 5). We shall find an allusion to this in Hebrews 3:3, ‘ for this man was counted worthy of more glory than Moses, inasmuch as He who builded the house hath more honor than the house. Thus we find Christ superior in honor and glory to both Moses and Aaron; and when we see Him crowned with honor and glory we are indeed considering Him who is the Apostle (Moses) and High Priest (Aaron) of our profession."  

Here, then, is the first part of the apostle’ s answer to that which was, for the Jews, the great "stumbling block" (1 Cor. 1:23). He who by the suffering of death had been made, for a little season, lower than the angels, has, because of His humiliation and perfect atoning sacrifice, been "highly exalted" by God Himself. He has been "raised far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come" (Eph. 1:21). It is not simply that this exaltation followed the Mediator’ s suffering and death, but, as the "therefore" in Isaiah 53:12 and the "wherefore" of Philippians 2:9 plainly denote, were the meritorious reward thereof. Thus, so far from the Cross needing an apology, it has magnified the Savior. So far from Christ’ s degradation and death being something of which the Christian need be ashamed, they are the very reason why God has so signally rewarded Him. The "crown of thorns" which man gave Him, has been answered by the "crown of glory and honor" that God has bestowed upon Him. The humbled Christ is humiliated no longer; the Throne of the Universe is where He is now seated.  

Ere passing on to the next verse, let us ask the reader, Have you "crowned with glory and honor" Him whom the world has cast out? Do you, in a practical way, own Him as your Lord and Master? Is His glory and honor ever the paramount consideration before you? Is He receiving from you the devotion and adoration of a worshipping heart? "Worthy is the Lamb." O may He, indeed, occupy the throne of our hearts and reign as King over our lives. In what esteem does the Father hold His once humiliated Son: He has crowned Him with glory and honor; then what must He yet do with those who "despise and reject" Him?  

"That He by the grace of God should taste death for every man." Here is the second part of the apostle’ s answer to the Jew’ s objection. God had a benevolent design in permitting His Son, for a season, to become lower than the angels. The end in view fully justified the means. Only by the Son tasting death could the sons of God be delivered from the ruins of the fall; only thus could the righteousness and mercy of God be reconciled. This, we take it, indicates the relation of this final clause to the remainder of the verse: God’ s design in making His Son lower than the angels was that He might become the Redeemer of His people. The opening conjunction "that" (hopos, meaning "to the end that"), expressing purpose, is conclusive.  

There has been considerable discussion as to the precise import of the expression "tasted death." Here, as ever in Scripture, there is a fullness in the language used which no brief definitions of man can ever embrace. The first and most obvious thought suggested by the language is, that the Savior consciously, sensibly, experienced the bitterness of death. "The death of our Lord Jesus Christ was a slow and painful death; He was ‘ roasted with fire’ as was prefigured by the Paschal lamb. But it was not merely that it lasted a considerable time, that it was attended with agony of mind as well as pain of body; but that He came, as no finite creature can come, into contact with death. He tasted death in that cup which the Lord Jesus Christ emptied on the cross" (Saphir).  

He tasted that awful death by anticipation. From the beginning of His ministry (yea, before that, as His words in Luke 2:49 plainly show), there was ever present to his consciousness the Cross, with all its horror, see Matthew 16:21, John 2:4, 3:16, etc. At Calvary He actually drained the bitterer cup. The death He tasted was "The curse which sin brings, the penalty of the broken law, the manifestation of the power of the devil, the expression of the wrath of God; and in all these aspects the Lord Jesus Christ came into contact with death and tasted it to the very last" (Saphir).  

"That He by the grace of God should taste death for every man." The opening words of this clause set forth the efficient cause which moved the Godhead in sending forth the Son to submit to such unparalleled humiliation: it was free favor of God. It was not because that the ends of Divine government required mercy should be shown to its rebels, still less because that they had any claim upon Him. There is nothing whatever outside God Himself which moves Him to do anything: He "worketh all things after the counsel of His own will" (Eph. 1:11). It was solely by the grace and good pleasure of God, and not by the violence of man or Satan, that the Lord Jesus was brought to the Cross to die. The appointment of that costly sacrifice must be traced back to nothing but the sovereign benignity of God.  

"For every man." This rendering is quite misleading. "Anthropos," the Greek word for "man" is not in the verse at all. Thus, one of the principal texts relied upon by Arminians in their unscriptural contention for a general atonement vanishes into thin air. The Revised Version places the word "man" in italics to show that it is not found in the original. The Greek is "panta" and signifies "every one," that is, every one of those who form the subjects of the whole passage— every one of "the heirs of salvation" (Heb. 1:14), every one of the "sons" (Heb. 2:10), every one of the "brethren" (Heb. 2:11). We may say that this is the view of the passage taken by Drs. Gouge and J. Brown, by Saphir, and a host of others who might be mentioned. Theologically it is demanded by the "tasted death for every one," i.e., substitutionally, in the room of, that they might not. Hence, every one for whom He tasted death shall themselves never do so (see John 8:52), and this is true only of the people of God.  

What we have just said above is confirmed by many Scriptures. "For the transgression of My people was He stricken" said God (Isa. 53:8), and all mankind are not His "people." "I lay down My life for the sheep," said the Son (John 10:10), but every man is not of Christ’ s sheep (John 10:26). Christ makes intercession on behalf of those for whom He died (Rom. 8:34), but He prays not for the world (see John 17:9). Those for whom he died are redeemed (Rev. 5:9), and from redemption necessarily follows the forgiveness of sins (Col. 1:14), but all have not their sins forgiven.  

"For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings" (verse 10). This gives the third part of the apostle’ s reply to the objection which he is here rebutting, and a most arresting statement it is: he now takes still higher ground, advancing that which should indeed bow our hearts in worship. The word "became" means suited to, in accord with, the character of God. It was consonant with the Divine attributes that the Son should, for a season be "made lower than the angels" in order to "taste death" for His people. It was not only according to God’ s eternal purpose, but it was also suited to all His wondrous perfections. Never was God more Godlike than when, in the person of Jesus, He was crucified for our sins.  

"For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." There are five things in this verse claiming our reverent and diligent attention. First, the particular character in which God is here viewed; as the One "for whom are all things and by whom are all things." Second, the manner in which it "became" the Most High to bring many sons unto glory by giving up His beloved Son to the awful death of the cross. Third, the particular character in which the Son Himself is here viewed: as "The Captain of our salvation." Fourth, in what sense He was, or could be, "made perfect through sufferings." Fifth, the result of this Divine appointment: the actual conducting of many sons "unto glory."  

First, then, the special character in which God is here viewed. "For it became Him, for whom are all things, and by whom are all things." This expression sets forth the high sovereignty of God in the most unqualified and absolute manner: "all things" without exception, that is, all creatures, all events. "For whom are all things" affirms that the Most High God is the Final Cause of everything: "The Lord hath made all things for Himself" (Pro. 16:4), i.e., to fulfill His own designs, to accomplish His own purpose, to redound to His own glory. So again we read in Revelation 4:11, "Thou art worthy, O Lord, to receive glory and honor and power: for Thou hast created all things, and for Thy pleasure they are and were created." This blessed, basic, yet stupendous truth is to be received with unquestioning and unmurmuring faith. He who maketh the wrath of man to praise Him (Ps. 76:10) will not only vindicate His broken law in the punishment of the wicked, but His justice and holiness shall be magnified by their destruction. Hell itself will redound to His glory.  

"And by whom are all things." Every creature that exists, every event which happens, is by God’ s own appointment and agency. Nothing comes to pass or can do so without the will of God. Satan could not tempt Peter without Christ’ s permission; the demons could not enter the swine till He gave them leave; not a sparrow falls to the ground apart from His decree. This is only another way of saying that God actually governs the world which He has made. True, there is much, very much in His government which we cannot understand, for how can the finite comprehend the Infinite? He Himself tells us that His ways are "past finding out," yet His own infallible word declares,  

"For of Him, and through Him, and to Him are all things: to whom be glory forever" (Rom. 11:36). "For whom are all things, and by whom are all things." Nothing so stirs up the enmity of the carnal mind and evidences the ignorance, the sin, and the high-handed rebellion of fallen man as the response which he makes when this great fact and solemn truth is pressed upon him. People at once complain, if this be so, then we are mere puppets, irresponsible creatures. Or worse, they will blasphemously argue, If this be true, then God, and not ourselves, is to be charged with our wickedness. To such sottish revilings, only one reply is forthcoming, "Nay but, O man who art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus?" (Rom. 9:20).  

Consider now the appropriateness of this title or appellation of Deity. The varied manner in which God refers to Himself in the Scriptures, the different titles He there assumes are not regulated by caprice, but are ordered by infinite wisdom; and we lose much if we fail to attentively weigh each one. As illustrations of this principle consider the following. In Romans 15:5, He is spoken of as "The God of patience and hope": this, in keeping with the subject of the four preceding verses. In 2 Corinthians 4:6, He is presented thus: "God who commanded the light to shine out of darkness hath shined in our hearts," which is in beautiful keeping with the theme of the five preceding verses. In Hebrews 13:20, it is "The God of Peace" that brought again from the dead our Lord Jesus. Why? Because His holy wrath had been placated at the cross. So in Hebrews 2:10 the apostle would silence the proud and wicked reasoning of the Jews by reminding them that they were replying against the Sovereign Supreme. For Him are all things and by Him are all things: His glory is the end of everything, His will the law of the universe; therefore, to quarrel with His method of bringing many sons unto glory was insubordination and blasphemy of the worst kind.  

And what are the practical bearings upon us of this title of God? First, an acknowledgment of God in this character is due from us and required by Him. To believe and affirm that "for Him are all things, and by Him are all things" is simply owning that He is God— high above all, supreme over all, directing all. Anything short of this is, really, atheism. Second, contentment is the sure result to a heart which really lays hold of and rests upon this truth. If I really believe that "all things" are for God’ s glory and by His invincible and perfect will, then I shall receive submissively, yea, thankfully, whatsoever He ordains and sends me. The language of such an one must be, "It is the Lord: let Him do what seemeth Him good" (1 Sam. 3:18). Third, confidence and praise will be the outcome. God only does that which "becomes" Him; therefore, whatsoever He does must be right and best. Those who truly recognize this "know that all things work together for good to them that love God" (Rom. 8:28). True it is that our short-sighted and sin-darkened vision is often unable to see why God does certain things, yet we may be fully assured that He always has a wise and holy reason.  

"For it became Him." More immediately, the opening "for" gives a reason for what has been advanced at the close of verse 9. Should it be reverently inquired why God’ s "grace" chose such a way for the redeeming of His elect, here is the ready answer: it "became Him" so to do. The Greek term signifies the answerableness or agreement of one thing to another. Thus, "speak thou the things that become sound doctrine" (Titus 2:1), i.e., that are agreeable thereto. So, too, the Greek term implies the comeliness of a thing. Thus, "which become women professing godliness (1 Tim. 2:10). The adorning of Christian women with good works is a comely thing, yea, it is the beauty and glory of their profession. In like manner the grace of God which gave Christ to taste death for His people, answered to the love of His heart and agreed with the holiness of His nature. Such an appointment was suited to God’ s character, consonant with His attributes, agreeable to his perfections. Never did anything more exhibit, and never will anything more redound to the glory of God than His making the Son lower than the angels in order to taste death for His people. A wide field of thought is here set before us. Let us, briefly, enter into a few details.  

It "became" God’ s wisdom. His wisdom is evidenced in all His works, but nowhere so perspicuously or conspicuously as at Calvary. The cross was the masterpiece of Omniscience. It was there that God exhibited the solution to a problem which no finite intelligence could ever have solved, namely, how justice and mercy might be perfectly harmonized. How was it possible for righteousness to uphold the claims of the law and yet for grace to be extended to its transgressors? It seemed impossible. These were the things which the angels desired to look into, but so profound were their depths they had no line with which to fathom them. But the cross supplies the solution.  

It "became" the holiness of God. What is His holiness? It is impossible for human language to supply an adequate definition. Perhaps about as near as we can come to one is to say, It is the antithesis of evil, the very nature of God hating sin. Again and again during Old Testament times God manifested His displeasure against sin, but never did the white light of God’ s holiness shine forth so vividly as at Calvary, where we see Him smiting His own Beloved because the sins of His people had been transferred to Him.  

It "became" His power. Never was the power of God so marvelously displayed as it was at Golgotha. Wherein does this appear? In that the Mediator was enabled to endure within the space of three hours what it will take an eternity to expend upon the wicked. All the waves and billows of Divine wrath went over Him (Ps. 42:7). Yet was He not destroyed. There was concentrated into those three hours of darkness that which the lost will suffer forever and ever, and nothing but the power of God could have upheld the suffering Savior. Yea, only a Divine Savior could have stood up under that storm of outpoured wrath; that is why God said, "I have laid help upon One that is mighty" (Ps. 89:19).  

It "became" His righteousness. He can by no means clear the guilty. Sin must be punished where ever it is found. God’ s justice would not abate any of its demands when sin, through imputation, was found upon Christ: as Romans 8:32 says, He "spared not His own Son." Never was the righteousness of God more illustriously exhibited than when it cried, "Awake O sword against My Shepherd, and against the Man that is My Fellow saith the Lord of hosts: smite the Shepherd" (Zech. 13:7).  

It "became" the love and grace of God. Innumerable tokens of these have and do His children receive, but the supreme proof of them is furnished at the cross. "Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins" (1 John 4:10). The mercy of God is over all His works, but never so fully and so gloriously was it manifested as when Christ became Man and was made a curse for His people, that theirs might be the blessing.  

We must next consider the special character in which the Savior Himself is here contemplated: "The Captain of their salvation." This is one out of more than three hundred titles given to the Lord Jesus in the Scriptures, each of which has its own distinctive meaning and preciousness. The Greek word is "Archegos," and is found four times in the New Testament. It signifies the "Chief Leader." It is the word rendered "Author" in Hebrews 12:2, though that is an unhappy rendition. It is translated "Prince" in Acts 3:15 and Acts 5:31. Thus, it is a title which calls attention to and emphasises the dignity and glory of our Savior, yet, in His mediatorial character.  

It needs to be borne in mind that in New Testament days the "captain" of a regiment did not remain in the rear issuing instructions to his officers, but took the lead, and by his own personal example encouraged and inspired his soldiers to deeds of valor. Thus the underlying thoughts of this title are, Christ’ s going before His people, leading His soldiers, and being in command of them. He has "gone before" them in three respects. First, in the way of obedience, see John 13:15. Second, in the way of suffering, see 1 Peter 2:21. Third, in the way of glory: He has entered heaven as our forerunner, so that faith says, "Thanks be unto God which giveth us the victory through our Lord Jesus Christ." Thus it will be seen that verse 10 continues the same thought as verse 9.  

"The Captain of their salvation." The plain and necessary implication of this title is that we are passing through a country full of difficulties, dangers, oppositions, like Israel in the Wilderness on their way to the promised inheritance; so that we need a Captain, Guide, Leader, to carry us safely through. This title of Christ’ s, then, is for the encouragement of our hearts: the grace, the faithfulness, and the power of our Leader guarantees the successful issue of our warfare. It teaches us once more that the whole work of our salvation, from first to last, has been committed by God into the hands of Christ.  

"To make the Captain of their salvation perfect through suffering." This sentence has occasioned real trouble to many: how can a perfect person be "made perfect?" But the difficulty is more imaginary than real. The reference is not to the person of Christ, but to a particular office which He fills. His character needed no "Perfecting." Unlike us, no course of discipline was required by Him to subdue faults and to develop virtues. We believe that verse 9 supplies the key to the words we are now considering: "being made perfect, He became the author of eternal salvation unto all them that obey Him." The previous verse speaks of Christ "learning obedience by the things which He suffered," which does not mean that He learned to obey, but rather that He learned by experience what obedience is. In like manner it was by the experiences through which He passed that Christ was "perfected," not experimentally, but officially, to be "the Captain" of our salvation. A striking type of this is furnished by the case of Joshua, who, as the result of his experiences in the wilderness, became experimentally qualified to be Israel’ s "captain," leading them into Canaan.  

"To make the Captain of their salvation perfect through sufferings." Two other things need to be borne in mind: the particular design of this passage, and the special purpose and aim of the Epistle as a whole. The special design of the apostle was to remove the scandal of Christ’ s humiliating death, which was such a stumbling-block to the Jews. Therefore, he here affirms that the sufferings of Christ eventuated not in ignominy but glory: they "perfected" His equipment to be the "Captain" of His people, verse 18 amplifies. In regard to the scope of the Epistle as a whole, this word of the apostle’ s was well calculated to comfort the afflicted and sorely-tried Hebrews: their own Captain had reached glory via sufferings— sufficient for His soldiers to follow the same path. Thus, this word here is closely parallel with 1 Peter 4:1.  

It should be added that the Greek word for "perfected" is rendered "consecrated" in Hebrews 7:28. By His sufferings Christ became qualified and was solemnly appointed to be our Leader. It was by His sufferings that He vanquished all His and our foes, triumphing gloriously over them, and thus He became fitted to be our "Captain." What reason have we then to glory in the Cross of Christ! The eye of faith sees there not only consummate wisdom, matchless mercy, fathomless love, but victory, triumph, glory. By dying He slew death.  

"In bringing many sons unto glory." This is both the Captain’ s work and reward. The term "glory" is one of the most comprehensive words used in all the Bible. It is almost impossible to define; perhaps "the sum of all excellency" is as near as we can come to it. It means that the "many sons" will be raised to the highest possible state and position of dignity and honor. It is Christ’ s own "glory" into which they are brought: "And the glory which Thou gavest Me I have given them; that they may be one, even as we are one" (John 17:22, and see Colossians 3:4).  

Into this "glory" many sons are to come. Some have difficulty in harmonizing this word with "many be called, but few chosen" (Matt. 20:16). In contrast from the vast multitudes which perish, God’ s elect are indeed "few" (Matt. 7:14); His flock is only a "little" one (Luke 12:32). Yet, considered by themselves, the redeemed of all generations will constitute "many."  

Into this "glory" the many sons do not merely "come," but are "brought." It is the same word as in Luke 10:34 where the Good Samaritan "brought" the poor man that was wounded and half dead, and who could not "come" of himself, to the "inn." Let the reader consult these additional passages: Song of Solomon 2:4; Isaiah 42:16; 1 Peter 3:18. This "bringing" of the many sons "unto glory" is in distinct stages. At regeneration they are brought from death unto life. At the Lord’ s return they will be brought to the Father’ s House (1 Thess. 4:16, 17). The whole is summarized in the parable of the lost sheep; see Luke 15:4-6.  

In closing, let us ask the reader, "Are you one of these many "sons" whom Christ is bringing "unto glory"? Are you quite sure that you are? It is written, "As many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14). Is this true of you? Can others see the evidences of it? Is your daily life controlled by self-will, the ways of the world, the pleasing of your friends and relatives, or by the written Word, for that is what the Spirit uses in leading His sons.  

Above we have contemplated that which "became" God; let our final consideration be that which "becomes" His favored children. "Let your conversation (manner of life) be as it becometh the Gospel of Christ" (Phil. 1:27). If we are now light in the Lord, let us "walk as children of light" (Eph. 5:8). Let us seek grace to "walk worthy of the vocation wherewith we are called" (Eph. 4:1).  

  

  

Maclaren: Heb 2:10

Christ's Perfecting By Suffering

It became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.'--Heb 2:10.

IT does not become' us to be hasty or confident in determining what becomes' God. We had need to know the divine nature more perfectly, and the bearings of His actions more comprehensively and clearly than we do, before it can be safe to reject anything on the ground that it is unworthy of the divine nature. Perhaps we have not quite got to the bottom of the bottomless; perhaps men's conceptions do not precisely constitute the standard to which God is bound to conform. It is unsafe to pronounce that a given thing is unworthy of Him. It is much safer to pronounce that a given thing is worthy of Him.

And that is what the writer of the Epistle to the Hebrews does here, venturing upon ground on which the New Testament seldom enters, viz., the vindication of the doctrine of a suffering Christ, on the ground of its being congruous with the divine nature that He should suffer. Especially would such a thought be appropriate and telling to the audience to whom it was originally addressed. We preach Christ crucified, to the Jews a stumbling-block,' says Paul. And that doctrine of a suffering Messiah was the thing that stood in the way of the Jewish reception of the gospel, more perhaps than anything besides. So here we have the writer turning the tables upon the people, who might oppose it, on the ground of that discord and incongruity, and asserting that the whole of the sufferings of Jesus Christ do entirely harmonise with, are worthy of, and become' the supreme and absolute sovereignty of the God for whom are all things, and by whom are all things.'

There are three points, then, to which I desire to turn. There is first, the great sweep of the divine purpose. There is, secondly, the apparently paradoxical method of effecting it; and there is, finally, the assertion of the entire congruity between that method and the divine nature.

I. First Of All, Then, Regard For A Few Moments The Great Sweep Of The Divine Action In The Gift Of Christ As It Is Set Forth Here.

It is bringing many sons unto glory,' wherein there lies, of course, a metaphor of a great filial procession, being led on through all changes of this lower life, steadily upwards into the possession of what is here called glory.' The same metaphor colours the other expression of our text, the Captain of our salvation.' For the word translated Captain,' which only occurs some four times in Scripture, literally means one who leads, or begins any course or thing; and hence comes to mean a commander, or a prince, as it is twice translated; and then again, with a very easy transition from the notion of leading to that of origination, it comes to mean cause' or author,' as it is once translated. The conception of author' is the dominant one here, but it is also coloured by the prolongation of the metaphor in the previous clause. This great procession of sons up into glory, which is the object and aim of God's work, is all under the leadership of Him who is the Captain, the foremost, the Originator, and, in a profound sense, the Cause, of their salvation.

So, then, we have before us the thought that God brings, and yet Christ leads, and God's bringing is effected through Christ's leadership. Then we have other thoughts, upon which time will not allow me to dwell. Let me just indicate them to you for your own expansion.

Look at the extent of the divine act. Many' is used not in contrast to all,' as if there was proclaimed here a restricted application of Christ's work in the divine idea; but many' is in opposition to few; or, perhaps, in opposition to the One. There is One Leader, and there is an indefinite number of followers. The connotation of the word many' is the idea of uncounted number. This great procession, with its long and interminable files, sweeps onward under the guidance of the one Captain. So wide as to be universal is the sweep of God's purpose to bring the many,' a multitude that no man can number,' into the possession of His glory.

Then, note, the relationship which the members of that great company possess. The many are being brought as sons'; under the leadership of the one Son. That opens out into the broad thought that the loftiest conception of God's end in redemption is the making the many' like the One, and the investing of them all with every privilege and dignity which belongs to their Leader.

Then note, further, the end of the march. This great company stretching numberless away beyond the range of vision, and all exalted into the dignity of sons, is steadfastly pressing onwards to the aim of fulfilling that divine ideal of humanity, long since spoken in the psalm, which in its exuberant promises sounds liker irony than hope. Thou crownest Him with glory and honour.' They are not only steadily marching onwards to the realisation of that divine ideal, but also to the participation of the glory of the Captain who is the brightness of the Father's glory,' as well as the express image of His person.' So again, the underlying thought is the identity, as in fate here, so in destiny hereafter, of the army with its Leader. He is the Son, and the divine purpose is to make the many' partakers of His Sonship. He is the realisation of the divine ideal. We see not yet all things put under man, but we see Jesus, and so we know that the ancient hope is not the baseless fabric of a vision, nor a dream which will pass when we awake to the realities, but is to be fulfilled in every one, down to the humblest private in that great army, all of whom shall partake in their measure and degree in the glory of the Lord, This, then, being the purpose,--the leading up out of the world into the glory, of a great company of sons who are conformed to the image of the Son--we attain the point from which we may judge of the adaptation of the means to the end. We cannot tell whether a thing is congruous with the nature of the doer of it till we know what the doer intended by the act. Inadequate conceptions of God's purpose in Christ's mission are sure to lead, as they always have led, to inadequate conceptions of the means to be adopted, and doubts of their congruity with the divine nature. If Christ's mission is only meant to reveal to us a little more clearly truth concerning God and man, if He is only meant to stand before us as the ideal of conduct, and the pattern for our imitation, then there is no need for a Cross, which adds nothing to these; but if He has come to redeem, if He has come to turn slaves into sons, if He has come to lift men up from the mud and earthliness of their low and sensuous careers, and to set them upon the path that will lead them to share in the glory of God, then there is something more needed than would be adequate for the work of a Teacher howsoever wise, or than would be required for the work of an Example however beautiful and fair. The Cross is surplusage if Christ be a prophet only; it is surplusage and an incongruity if Christ be simply the foremost of the pure natures that have walked the earth, and shown the beauty of goodness. But if Christ has come to make men sons of God, by participation of His sonship, and to blanch and irradiate their blackness by the reflection and impartation of His own flashing glory, then it became Him, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.'

II. That Leads Me To The Next Point That Is Here, Viz., The Paradox Of The Method Adopted To Carry Out This Divine Purpose.

Of course, I do not need to explain, I suppose, that the perfecting through sufferings,' which is here declared to take effect upon our Lord, does not mean the addition of anything to, or the purging away of anything from, His moral nature. You and I are refined by suffering, which purges out our dross, if we take it rightly. You and I are ennobled by suffering, which adds to us, if we rightly accept it, that which without it we could never possess. But Christ's perfecting is not the perfecting of His moral character, but the completion of His equipment for His work of being the Captain of our salvation. That is to say, He Himself, though He learned obedience by the things that He suffered, was morally perfect, ere yet one shadow of pain or conflict had passed across the calm depths of His pure spirit. But He was not ready for His function of Leader and Originator of our salvation until He had passed through the sufferings of life and the agonies of death. Thus the whole sweep of Christ's sufferings, both those which preceded the Cross, and especially the Cross itself, are included in the general expression of my text; and these equipped Him for His work.

So we learn this lesson, the Captain who comes to make the soldiers like Himself can only accomplish His purpose by becoming like the soldiers. The necessity for our Lord's sufferings is mainly based in the text here upon the simple principle that He who is to deliver men must be a Man. The leader must have no exemption from the hardships of the company. If He is to be a leader, He and we must go by the same road. He must tramp along all the weary path that we have to tread. He must experience all the conflicts and difficulties that we have to experience. He cannot lift us up into a share of His glory unless He stoops to the companionship of our grief. No man upon a higher level can raise one on a lower, except on condition of Himself going down, with His hand at any rate, to the level from which He would lift. And no Christ will be able to accomplish the Father's design, except a Christ that knows the fellowship of our sufferings, and is made conformable unto our death. Therefore because He took not hold to help angels, but the seed of Abraham, it behoved Him to be made in all things like unto His brethren.' And when the soldiers are weary on the march, footsore and tired, they bethink themselves Headquarters were here yesterday.'

We can go through no darker roomsThan He went through before.'

And where He has stretched Himself on the cold ground and bivouacked, we need not be ashamed or afraid to lie down. The Captain of our salvation has gone through and shared all our hardships, and plodded with bleeding feet over every inch of the ground over which He would lead us.

Again, we learn the necessity of His suffering in order to His sympathy. Before He suffers, He has the pity of a God; after He suffers He has learnt the compassion of a man. And though in the fight the general seems to have gone up the hill, and left the army to struggle in the plain, He has gone like Moses to the mount to lift all-powerful hands of intercession, and bearing in His heart tender compassion, a fellow-feeling of our pains. No Christ is worth anything to me, suffering and bleeding and agonising here, unless Re be a Christ of whom I know that His heart is full of sympathy because Himself has felt the same, and that He has learnt to run to the help of the miserable, because He Himself is not ignorant of misfortune.

Then we learn, further, the necessity of the Captain's suffering in order to emancipate us from the dominion of the evil that He bears. No doctrine of identification with our common infirmities, or sympathy in regard of our daily trials is adequate to explain, or to reach to the depths of this paradox of a crucified Commander. We need another thought than that, and it lies in this. He Himself bare our sins in His own body on the tree.' The necessity for knowing all our condition and sharing it was not the only necessity that brought Christ to suffer and to die. But upon Him was gathered the whole mass and blackness of human sin, and in His separation from the Father, and in the outward fact of death, He bare our miseries, and by His stripes we were healed. No Christ is enough for me a sinner except a Christ whose Cross takes away the burden and the penalty of my transgression. And thus it became Him to make the Captain of salvation perfect through suffering,' else the design of making men His sons and sharers of His glory could never come to pass.

III. Therefore, Lastly, Mark The Harmony Between The Loftiest Conception Of The Divine Character And Nature And These Sufferings Of Jesus.

The writer dwells upon two aspects of God's relation to the universe. It became Him for whom are all things, and by or through whom are all things.' That is to say, the sufferings and death of the Christ, in whom is God manifest in the flesh, are worthy of that lofty nature to the praise and glory of which all things contribute. The Cross is the highest manifestation of the divine nature. The paradox remains that a dying man should more worthily set forth the deep heart of God, and should therefore more completely realise the divine purpose that all things should be for His glory, than all besides can do. Creation witnesses of Him, providence witnesses of Him, these marvellous spirits of ours proclaim His praise, but the deep heart of God, like some rich fruit, if I may so say, is cleft open by the Cross, and all its treasures laid bare, as they are displayed nowhere besides. So the purpose--which may be so stated as to be only Almighty selfishness, but which is really the expression of Almighty love--the purpose of God that all creation should redound to His honour, and be for Him,' reaches its end through the suffering of Jesus Christ, and in Him, and in His death God is glorified. It became Him, for whom are all things, to perfect through suffering the Captain of our salvation.'

Another aspect, closely connected with this, lies in that other clause. Christ's sufferings and death are congruous with that Almighty power by which the Universe has sprung into being and is sustained. His creative agency is not the highest exhibition of His power. Creation is effected by a word. The bare utterance of the divine will was all that was needed to make the heavens and the earth, and to preserve the stars from wrong.' But the bare utterance of will is not enough here. If men are to be brought to glory, they cannot be brought by the mere desire of God to bring them, or by the mere utterance of His will that they should be brought. This work needs a process, needs that something should be done. This work needs the humiliation, the suffering, the death, resurrection, ascension, and session at the right hand of God, of the Captain of our salvation and the Prince of our life.

So though by Him are all things, if we would know the full sweep and Omnipotence of His power, He points us away from creation, and its ineffectual fires that pale before this brighter Light in which His whole self is embodied, and says, There, that is the arm of the Lord made bare in the sight of all the nations.' Omnipotence has made the world, the Cross has redeemed it. From that Cross there come the loftiest conceptions of Him for whom all things are, but for whom men are not, unless the Cross has won them; by whom are all things, but by whom men are, through more wondrous exercise of divine power, when they are redeemed by the precious blood, than when they were made by the creative fiat.

Therefore, brethren, listen to God saying, I have set Him for a witness to the people, for a Leader and a Commander to the people,' and see to it that you enlist in this Captain's army, and follow His banners and trust in His Cross, that your sufferings may be His, and the merit of His may be yours, and that in His sonship you may be sons, and the flashings of His glory may change your earthliness from glory to glory, into the image of the Son, made perfect through suffering and crowned with glory and honour, which He parts among all His soldiers.

MHCC: Heb 2:10-13

Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See Psa 22:22; Psa 18:2; Isa 8:18.

Matthew Henry: Heb 2:10-13

Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings.

I. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb 2:10. Here,

1. God is described as the final end and first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he might in nothing dishonour himself, but so that he might from every thing have a revenue of glory.

2. He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.

(1.) In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory. Here observe, [1.] We must be the sons of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance; and only those that are the children are heirs of that inheritance. [2.] All true believers are the children of God: to those that receive Christ he has granted the power and privilege of being the children of God, even to as many as believe on his name, Joh 1:12. [3.] Though the sons of God are but a few in one place and at one time, yet when they shall be all brought together it will appear that they are many. Christ is the first-born among many brethren. [4.] All the sons of God, now many soever they are, or however dispersed and divided, shall at length be brought together to glory.

(2.) In the choice of the means. In finding out such a person as should be the captain of our salvation; those that are saved must come to that salvation under the guidance of a captain and leader sufficient for that purpose; and they must be all enlisted under the banner of this captain; they must endure hardship as good soldiers of Christ; they must follow their captain, and those that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the captain of our salvation (that is, he consecrated, he appointed him to that office, he gave him a commission for it), and he made him a perfect captain: he had perfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes that the Lord Jesus Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory; and hereby their sufferings are made necessary and unavoidable, they are hereby made honourable, useful, and profitable.

II. He shows how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.

1. Into a near union (Heb 2:11): Both he that sanctifieth and those that are sanctified are all of one. Observe, Christ is he that sanctifieth; he has purchased and sent the sanctifying Spirit; he is the head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True believers are those who are sanctified, endowed with holy principles and powers, separated and set apart from mean and vile uses to high and holy uses and purposes; for so they must be before they can be brought to glory. Now Christ, who is the agent in this work of sanctification, and Christians, who are the recipient subjects, are all of one. How? Why, (1.) They are all of one heavenly Father, and that is God. God is the Father of Christ by eternal generation and by miraculous conception, of Christians by adoption and regeneration. (2.) They are of one earthly father, Adam. Christ and believers have the same human nature. (3.) Of one spirit, one holy and heavenly disposition; the same mind is in them that was in Christ, though not in the same measure; the same Spirit informs and actuates the head and all the members.

2. Into an endearing relation. This results from the union. And here first he declares what this relation is, and then he quotes three texts out of the Old Testament to illustrate and prove it.

(1.) He declares what this relation is: he and believers being all of one, he therefore is not ashamed to call them brethren. Observe, [1.] Christ and believers are brethren; not only bone of his bone and flesh of his flesh, but spirit of his spirit-brethren by the whole blood, in what is heavenly as well as in what is earthly. [2.] Christ is not ashamed to own this relation; he is not ashamed to call them brethren, which is wonderful goodness and condescension in him, considering their meanness by nature and vileness by sin; but he will never be ashamed of any who are not ashamed of him, and who take care not to be a shame and reproach to him and to themselves.

(2.) He illustrates this from three texts of scripture.

[1.] The first is out of Psa 22:22, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee. This psalm was an eminent prophecy of Christ; it begins with his words on the cross, My God, my God, why hast thou forsaken me? Now here it is foretold, First, That Christ should have a church or congregation in the world, a company of volunteers, freely willing to follow him. Secondly, That these should not only be brethren to one another, but to Christ himself. Thirdly, That he would declare his Father's name to them, that is, his nature and attributes, his mind and will: this he did in his own person, while he dwelt among us, and by his Spirit poured out upon his disciples, enabling them to spread the knowledge of God in the world from one generation to another, to the end of the world. Fourthly, That Christ would sing praise to his Father in the church. The glory of the Father was what Christ had in his eye; his heart was set upon it, he laid out himself for it, and he would have his people to join with him in it.

[2.] The second scripture is quoted from Psa 18:2, And again, I will put my trust in him. That psalm sets forth the troubles that David, as a type of Christ, met with, and how he in all his troubles put his trust in God. Now this shows that besides his divine nature, which needed no supports, he was to take another nature upon him, that would want those supports which none but God could give. He suffered and trusted as our head and president. Owen in locum . His brethren must suffer and trust too.

[3.] The third scripture is taken from Isa 8:18, Behold, I and the children which God hath given me. This proves Christ really and truly man, for parents and children are of the same nature. Christ's children were given him of the Father, in the counsel of his eternal love, and that covenant of peace which was between them. And they are given to Christ at their conversion. When they take hold of his covenant, then Christ receives them, rules over them, rejoices in them, perfects all their affairs, takes them up to heaven, and there presents them to his Father, Behold, I and the children which thou hast given me.

Barclay: Heb 2:10-18

Here the writer to the Hebrews uses one of the great titles of Jesus. He calls him the pioneer (archegos, 747) of glory. The same word is used of Jesus in Act 3:15; Act 5:31; Heb 12:2. At its simplest it means head or chief. So Zeus is the head of the gods and a general is the head of his army. It can mean a founder or originator. So it is used of the founder of a city or of a family or of a philosophic school. It can be used in the sense of source or origin. So a good governor is said to be the archegos (747) of peace and a bad governor the archegos (747) of confusion.

One basic idea clings to the word in all its uses. An archegos (747) is one who begins something in order that others may enter into it. He begins a family that some day others may be born into it; he founds a city in order that others may some day dwell in it; he founds a philosophic school that others may follow him into the truth and the peace that he himself has discovered; he is the author of blessings into which others may also enter. An archegos (747) is one who blazes a trail for others to follow. Someone has used this analogy. Suppose a ship is on the rocks and the only way to rescue is for someone to swim ashore with a line in order that, once the line is secured, others might follow. The one who is first to swim ashore will be the archegos (747) of the safety of the others. This is what the writer to the Hebrews means when he says that Jesus is the archegos (747) of our salvation. Jesus has blazed the trail to God for us to follow.

How was he enabled to become such? The King James and Revised Standard Versions say that God made him perfect through suffering. The verb translated make perfect is teleioun (5048), which comes from the adjective teleios (5046) which is usually translated "perfect." But in the New Testament teleios (5046) has a very special meaning. It has nothing to do with abstract and metaphysical and philosophic perfection. It is used, for instance, of an animal which is unblemished and fit to be offered as a sacrifice; of a scholar who is no longer at the elementary stage but mature; of a human being or an animal who is full grown; of a Christian who is no longer on the fringe of the Church but who is baptized. The basic meaning of teleios (5046) in the New Testament is always that the thing or person so described fully carries out the purpose for which designed Therefore the verb teleioun (5046) will mean not so much to make perfect as to make fully adequate for the task for which designed. So, then, what the writer to the Hebrews is saying is that through suffering Jesus was made fully able for the task of being the pioneer of our salvation.

Why should that be?

(i) It was through his sufferings that he was really identified with men. The writer to the Hebrews quotes three Old Testament texts as forecasts of this identity with men--Psa 22:22; Isa 8:17; Isa 8:18. If Jesus had come into this world in a form in which he could never have suffered, he would have been quite different from men and so no Saviour for them. As Jeremy Taylor said: "When God would save men, he did it by way of a man." It is, in fact, this identification with men which is the essence of the Christian idea of God. When the Greeks thought of their gods they thought of them as Tennyson pictures them in the Lotos Eaters:

"For they lie beside their nectar, and the bolts

are hurl'd

Far below them in the valleys, and the clouds

are lightly curl'd

Round their golden houses, girdled with the

gleaming world:

Where they smile in secret, looking over wasted

lands,

Blight and famine, plague and earthquake,

roaring deeps and fiery sands,

Clanging fights, and flaming towns, and sinking

ships, and praying hands."

The basis of the Greek idea of God was detachment; the basis of the Christian idea is identity. Through his sufferings Jesus Christ identified himself with man.

(ii) Through this identity Jesus Christ sympathizes with man. He literally feels with them. It is almost impossible to understand another person's sorrows and sufferings unless we have been through them. A person without a trace of nerves has no conception of the tortures of nervousness. A person who is perfectly physically fit has no conception of the weariness of the person who is easily tired or the pain of the person who is never free from pain. A person who learns easily often cannot understand why someone who is slow finds things so difficult. A person who has never sorrowed cannot understand the pain at the heart of the person into whose life grief has come. A person who has never loved can never understand either the sudden glory or the aching loneliness in the lover's heart. Before we can have sympathy we must go through the same things as the other person has gone through--and that is precisely what Jesus did.

(iii) Because he sympathizes Jesus can really help. He has met our sorrows; he has faced our temptations. As a result he knows exactly what help we need; and he can give it.

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 2:10-18

E. The Son's Solidarity with Humanity 2:10-18

The writer next emphasized the future glory that the Son will experience to heighten his readers' appreciation for Him and for their own future with Him. He did this by reflecting on Psalm 8. He wanted his readers to appreciate these things so they would continue to live by faith rather than departing from God's will (cf. James 1; 1 Pet. 1). This section concludes the first major part of the writer's address and prepares his audience for the next one (3:1-5:10).

"The three thoughts quickly made in Hebrews 2:9 are . . . filled in by further theological reflection in 2:10-18. They are not taken up in distinct sections but are interwoven in the argument of the paragraph. . . .

"The first theme . . . is that Jesus as God's Son came to earth to share fully in our humanity and thus to establish His solidarity with all people. . . .

"The second theme . . . is that in God's plan Jesus had to undergo suffering and death in order to provide salvation for humankind. . . .

"The third theme . . . is that because of His obedience in carrying out God's redemptive plan despite severe temptation, Jesus has been exalted to the honored position in God's very presence as the believers' perfected High Priest."⁸⁸

2:10 The writer proceeded to give a commentary on the last clause of verse 9, particulary on the phrase "by the grace of God."⁸⁹

The Son of Man is not the only One God intends to glorify (v. 6). All of His sons, believers, will experience glorification. "Him" is God the Father. "Author" is Jesus Christ, the Son of Man. The unusual title "author" (Gr. archegos) describes Jesus as a file leader, pioneer, pathfinder, and captain of a company of followers (cf. 12:2; Acts 3:15; 5:31).⁹⁰ God perfected Jesus by charting His path to glory through suffering, and He does the same for Jesus' followers. We must go through suffering before we get to glory. By having experienced suffering Jesus can more perfectly help those of us who are suffering (v. 18). He was "perfected" in this sense.⁹¹

"Since His sinlessness is an accepted fact, it is clear that the perfection is viewed as a fitness for the fulfilling of the office assigned to Him."⁹²

"This representation of the achievement of Jesus was calculated to recall one of the more famous labors of Hercules, his wrestling with Death, the dark-robed lord of the dead' (Euripides, Alcestis, II. 843, 844 . . .). The designation of Jesus as archegos in a context depicting him as protagonist suggests that the writer intended to present Jesus to his hearers in language that drew freely upon the Hercules tradition in popular Hellenism . . ."⁹³

2:11 "He" is probably Jesus Christ. There is great unity between Jesus Christ and believers. The Old Testament taught this unity in Psalm 22:22 (v. 12), Isaiah 8:17 (v. 13a), and Isaiah 8:18 (v. 13b). Jesus will not feel ashamed to call sanctified believers His brethren when He returns and leads us to glory (vv. 5, 10).

2:12-13 These quotations illustrate that Jesus will not blush to identify Himself with the people of God. The emphasis in the first quotation is on the character that Jesus Christ and believers share. His death has made us holy (set us apart; cf. 10:10, 14). Consequently we can have intimate fellowship with Jesus who dwells among us (by His Spirit; cf. Exod 25:8; 29:46).

The point of the second quotation is that Jesus, as well as His followers, trusted God. This is the basis for intimate fellowship. The point of the third quotation is that believers are Jesus Christ's spiritual children. As such He will provide for us and prepare us for the future as a loving parent who has had greater experience travelling the same path (cf. John 14:1-3).

"The description of Christians as the children' or sons' of Christ is peculiar to this epistle among the New testament writings . . ."⁹⁴

2:14 We children share in flesh and blood with one another; we share the limitations of humanity. To free us from these limitations the Son had to assume the same limitations, which He did at the Incarnation. Jesus Christ broke Satan's power over believers by His death. Obviously Satan still exercises great power, but Jesus Christ broke his power to enslave believers (cf. Rom. 6:1-14). Furthermore Jesus Christ defeated Satan in the area of his greatest strength, his power to inflict death.

2:15 The fear of death enslaves unbelievers in that our fear of death leads us to behave in ways that please Satan (e.g., selfishly, living for the present, etc.). A believer need not have the same fear of death as an unbeliever (cf. Luke 11:21-22). Consequently we need not feel compelled to live for the present (e.g., put self first, do anything to save our lives, etc.) as unbelievers do. The fear of death tyrannizes many people both consciously and subconsciously.

"It is ironical that human beings, destined to rule over the creation (Ps 8:5-7 LXX, cited in vv 6-8), should find themselves in the posture of a slave, paralyzed through the fear of death (Kögel, Sohn, 80). Hopeless subjection to death characterizes earthly existence apart from the intervention of God . . ."⁹⁵

2:16 Here "the seed of Abraham" probably refers primarily to believers, the spiritual descendants of Abraham (Gal. 3:29), rather than to Jews, the physical descendants of Abraham (cf. Isa. 41:8-10). The original readers were both the physical and spiritual descendants of Abraham. The contrast is between angelic and human believers in the context. Jesus Christ does not give help to angels in the same way He does to Christians. He helps us uniquely as an elder brother and parent (vv. 11-15).

2:17 "All things" means in every way, specifically by experiencing human life and by suffering. Jesus Christ's identification with us made possible His ministry as high priest in which He would be merciful to us and faithful to God.⁹⁶ The basis for this ministry was His making satisfaction (propitiation, by atonement) for sin by His self-sacrifice.

". . . the concept of high priesthood, as applied to Christ, expresses both Christ's unity with mankind in a particular historical tradition (5:1) and his leadership of God's pilgrim people into the heavenly sanctuary."⁹⁷

"O laos ["The people"] is Hebrews' preferred term for the people of God."⁹⁸

2:18 As our priest Jesus Christ can help us because He has undergone the same trials we experience (in body, mind, and emotions) and has emerged victorious. The testing in view is temptation to depart from God's will, specifically apostasy. The picture is of an older brother helping his younger brothers navigate the pitfalls of growing up successfully. That is the role a priest plays.

"Think of it this way--which bridge has undergone the greatest stress, the one that collapses under its first load of traffic, or the one that bears the same traffic morning and evening, year after year?"⁹⁹

The writer developed these ideas more fully later. He only introduced them here.

"It is a characteristic of this Epistle just to touch upon a truth, and then to dismiss it for a time, taking it up later for full treatment."¹⁰⁰

". . . the writer composes like a musician intertwining one theme with another."¹⁰¹

The emphasis in 2:5-18 has been on Jesus Christ's present ministry whereas that of 1:5-14 was on His future reign. In both sections, however, there is a looking forward to the time when all things will be subject to Him. The writer focused on the future to encourage his readers to persevere faithfully rather than apostatizing.

"With vv 17-18 the writer prepares to lead his hearers directly into the body of the discourse devoted to the exposition of Jesus as priest and sacrifice. Common to the concepts both of champion and of high priest are the elements of representation and solidarity with a particular people. The presentation of Jesus in 2:10-18 provided assurance that the exalted Son continues to identify himself with the oppressed people of God exposed to humiliation and testing in a hostile world."¹⁰²

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

Critics Ask: Heb 2:10

HEBREWS 2:10 —If Jesus was already perfect, how could He be made perfect through suffering?

PROBLEM: The Bible declares that Jesus was absolutely perfect and without sin, even in His human nature ( 2 Cor. 5:21 ; Heb. 4:15 ; 1 Peter 2:22 ; 3:18 ; 1 John 3:3 ). But according to this verse, Jesus was made “perfect through sufferings.” But to be made perfect implies that He was not perfect to begin with, which is a contradiction.

SOLUTION: Jesus was absolutely and unchangeably perfect in His divine nature. God is perfect ( Matt. 5:48 ), and He cannot change ( Mal. 3:6 ; Heb. 6:18 ). But Jesus was also human, and as such was subject to change, though without sin. For example, “Jesus increased in wisdom and stature” ( Luke 2:52 ). If his knowledge as a man increased, then his experience also did. Thus, He “learned obedience by the things which He suffered” ( Heb. 5:8 ). In this sense He was “made perfect” in that He experienced the perfecting work of suffering in His own sinless life (cf. Job 23:10 ; Heb. 12:11 ; James 1:2-4 ). That is, He gained all the experiential benefits of suffering without sinning ( Heb. 4:15 ). In this way He can be of real comfort and encouragement to those who suffer.   

Evidence: Heb 2:10

SPRINGBOARDS FOR PREACHING AND WITNESSING

The Titanic

The story of the Titanic has incredibly close parallels to the biblical plan of salvation. Just as the great pleasure ship struck an iceberg and sank, this great world— with all its inhabitants—is slowly sinking into the cold grip of death. As with the Titanic, where only those passengers who believed that they were in impending danger looked to the lifeboats, so only those who believe that they are in mortal danger will look to the Lifeboat of the Savior, Jesus Christ. The great " iceberg" that will take the world to an icy grave is the Moral Law—the Ten Commandments.

Here is the evidence that we are sinking: Jesus said that if we look with lust, we commit adultery in our heart. No one who has had sex outside of marriage, or any liar, or any thief will enter heaven. The Bible says that if we hate someone, we are guilty of murder. We fail to put God first. We make a god in our image. We break all the Commandments. If we stay with the " ship," we will perish on the Day of Judgment, when all of our sins come out as evidence of our guilt. God, however, is rich in mercy and doesn’t want anyone to go to hell. He made a way for us to be saved. Jesus Christ, the One whom the Bible calls the " Captain of our salvation," gave His life so that we could have a place in the lifeboat. He took our punishment upon Himself, suffering on the cross for us. We broke God’s Law, but He paid our fine. Then He rose from the dead, defeating death. The moment we repent and trust in Him alone for our eternal salvation, God will forgive us and grant us the gift of eternal life.

Don’t hesitate. You may wait until it’s too late! It was reported that some of the lifeboats that left the Titanic early were only half full. Many more on board could have been saved, but they refused to believe that the great " unsinkable" ship was sinking. They perished because their faith was misguided. Don’t be like them. Believe the gospel. Repent and trust Jesus Christ today...and God will never let you down.

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.

Bateman, Herbert W., IV. "Two First-Century Messianic Uses of the OT: Heb 1:5-13 and 4QFlor 1.1-19." Journal of the Evangelical Theological Society 38:1 (March 1995):11-27.

Baylis, Charles P. "The Author of Hebrews' Use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Black, David Alan. "A Note on the Structure of Hebrews 12, 1-2." Biblica 68:4 (1987):543-51.

_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bligh, John. "The Structure of Hebrews." Heythrop Journal 5 (April 1964):170-77.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

Bornkamm, Gunther. Early Christian Experience. New York: Harper & Row, 1969.

Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Casey, J. M. "Eschatology in Heb 12:14-29: An Exegetical Study." Ph.D. dissertation, Catholic University of Leuven, 1977.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Cockerill, G. L. The Melchizedek Christology in Heb. 7:1-28. Ann Arbor, Mich.: University Microfilms International, 1979.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Colijn, Brenda B. "Let Us Approach': Soteriology in the Epistle to the Hebrews." Journal of the Evangelical Theological Society 39:4 (December 1996):571-86.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

Cosby, M. R. "The Rhetorical Composition and Function of Hebrews 11 in Light of Example-lists in Antiquity." Ph.D. dissertation, Emory University, 1985.

Cross, Frank M. "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Cullmann, Oscar. The Christology of the New Testament. Revised ed. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster Press, 1963.

Custer, Stewart. "The Awfulness of Apostasy (Hebrews 6)." Biblical Viewpoint 24:1 (April 1990):45-50.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Hebrews, Epistle to the," by F. S. Marsh.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Hebrews, Epistle to," by A. B. Bruce.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dodds, E. R. Pagan and Christian in an Age of Anxiety. New York: Norton, 1965.

Dunham, Duane A. "An Exegetical Examination of the Warnings in the Epistle to the Hebrews." Th.D. dissertation, Grace Theological Seminary, 1974.

Dunn, J. D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Translated by Christian Frederick Cruse. Popular ed. Grand Rapids: Baker Book House, 1974.

Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1993.

Elliott, J. H. Home for the Homeless: A Sociological Exegesis of 1 Peter. Philadelphia: Fortress Press, 1981.

English, E. Schuyler. Studies in the Epistle to the Hebrews. Reprint ed. Neptune, N.J.: Loizeaux Brothers, 1976.

Estes, Daniel J. "Looking for Abraham's City." Bibliotheca Sacra 147:588 (October-December 1990):399-413.

Fanning, Buist M. "A Theology of Hebrews." In A Biblical Theology of the New Testament, pp. 369-415.

Farrar, F. W. The Epistle of Paul the Apostle to the Hebrews. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1894.

Filson, Floyd V. "Yesterday": A Study of Hebrews in the Light of Chapter 13. Studies in Biblical Theology 2nd series 4. Naperville, Ill.: Allenson, 1967.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall C. "The Old Testament Background of Rest in Hebrews 3:7-4:11." Bibliotheca Sacra 157:627 (July-September 2000):281-303.

_____. "The Old Testament Background of the Warning in Hebrews 6:4-8." Bibliotheca Sacra 155:617 (January-March 1998):62-91.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gourgues, M. "Lecture christologique du Psaume CX et fête de la Pentecôte." Revue Biblique 83 (1976):5-24.

Govett, Robert. Entrance into the Kingdom. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1978.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Bold in Grace. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. Hebrews. Tyndale New Testament Commentaries series. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Everett F. "The Theology of the Epistle to the Hebrews." Bibliotheca Sacra 121:484 (October-December 1964):333-40.

Hay, D. M. Glory at the Right Hand: Psalm 110 in Early Christianity. Society of Biblical Literature Monograph Series 18. Nashville: Abingdon Press, 1973.

Hewitt, Thomas. The Epistle to the Hebrews. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Hodges, Zane C. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. "Hebrews." In The Bible Knowledge Commentary: New Testament, pp. 777-813. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horning, Estella B. "Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2. Biblical Research 23 (1978):37-48.

Hughes, Philip Edgcumbe. "The Blood of Jesus and His Heavenly Priesthood in Hebrews." Bibliotheca Sacra 130:518 (April-June 1973):99-109; 519 (July-September 1973):195-212; 520 (October-December 1973):305-14; 131:521 (January-March 1974):26-33.

_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S.v. "Hebrews, Epistle to the," by T. Rees.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985.

Kent, Homer A., Jr. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1983.

Lane, William L. Hebrews 1-8. Word Biblical Commentary series. Dallas: Word Books, 1991.

_____. Hebrews 9-13. Word Biblical Commentary series. Dallas: Word Books, 1991.

Lang, G. H. The Epistle to the Hebrews. London: Paternoster Press, 1951.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 11: Galatians--Hebrews, by Otto Schmoller, Karl Braume, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of the Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1976.

_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

Lindars, Barnabas. The Theology of the Letter to the Hebrews. Cambridge: Cambridge University Press, 1991.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, Ill.: InterVarsity Press, 1979.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. Hebrews. Chicago: Moody Press, 1983.

MacDonald, William. Hebrews from Shadow to Substance. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1962.

Mackay, Cameron. "The Argument of Hebrews." Church Quarterly

Review 168 (1967):325-38.

MacLeod, David J. "The Cleansing of the True Tabernacle." Bibliotheca Sacra 152:605 (January-March 1995):60-63.

_____. "The Doctrinal Center of the Book of Hebrews." Bibliotheca Sacra 146:583 (July-September 1989):291-300.

_____. "The Literary Structure of the Book of Hebrews." Bibliotheca Sacra 146:582 (April-June 1989):185-97.

_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

MacRae, G. W. "Heavenly Temple and Eschatology in the Letter to the Hebrews." Semeia 12 (1978):179-99.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manson, W. The Epistle to the Hebrews: An Historical and Theological Reconsideration. London: Hodder and Stoughton, 1951.

Marshall, I. Howard. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

_____. "New Wine in Old Wine-Skins: V. The Biblical Use of the Word Ekklesia.'" Expository Times 84:12 (1973):359-64.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Mauro, Philip. God's Pilgrims. Revised ed. New York: Gospel Publishing House, n.d.

McCullough, J. C. "The Impossibility of a Second Repentance in Hebrews." Biblical Theology 20 (1974):1-7.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Millar, Merland Ray. "What Is the Literary Form of Hebrews 11?" Journal of the Evangelical Theological Society 29:4 (December 1986):411-17.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moffatt, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews. International Critical Commentary series. Reprint ed. Edinburgh: T. and T. Clark, 1963.

Montefiore, H. W. A Commentary on the Epistle to the Hebrews. London: Black, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Hebrews." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Mugridge, Alan. "Warnings in the Epistle to the Hebrews." Reformed Theological Review 46:3 (September-December 1987):74-82.

Neal, Marshall. "The New Covenant (Hebrews 8)." Biblical Viewpoint 24:1 (April 1990):59-65.

Neighbor, R. E. If They Shall Fall Away. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1984.

Newell, William R. Hebrews Verse by Verse. Chicago: Moody Press, 1947.

Oberholtzer, Thomas Kem. "The Warning Passages in Hebrews." Bibliotheca Sacra 145:577 (January-March 1988):83-97; 578 (April-June 1988):185-96; 579 (July-September 1988):319-28; 580 (October-December 1988):410-19; 146:581 (January-March 1989):67-75.

Parsons, Mikael C. "Son and High Priest: A Study in the Christology of Hebrews." Evangelical Quarterly 60:3 (July 1988):195-215.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. A Faith That Endures. Grand Rapids: Discovery House Publishers. 1992.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press, Victor Books, 1990.

Peters, George N. H. The Theocratic Kingdom. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed. Grand Rapids: Kregel, 1972.

Peterson, D. G. "An Examination of the Concept of Perfection' in the Epistle to the Hebrews.'" Ph.D. dissertation, University of Manchester, 1978.

_____. "The Prophecy of the New Covenant in the Argument of Hebrews." Reformed Theological Review 38 (1979):74-81.

Pink, Arthur W. An Exposition of Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1974.

Reich, Max I. The Glories of Christ in the Epistle to the Hebrews. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1960.

Rhee, Victor (Sung Yul). "Chiasm and the Concept of Faith in Hebrews 11." Bibliotheca Sacra 155:619 (July-September 1998):327-45.

_____. "Christology and the Concept of Faith in Hebrews 5:11-6:20." Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.

Rice, George E. "Apostasy As a Motif and Its Effect on the Structure of Hebrews." Andrews University Seminary Studies 23:1 (Spring 1985):29-35.

Ridout, Samuel. Lectures on the Epistle to the Hebrews. 6th ed. New York: Loizeaux Brothers, 1943.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, S. E. "The Apocraphal Story of Melchizedek." Journal for the Study of Judaism 18:1 (June 1987):26-39.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March 1994):71-84.

Ross, Robert W. "Hebrews." In The Wycliffe Bible Commentary, pp. 1401-27. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan Publishing House, 1974.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. New ed. New York: Oxford University Press, 1909.

Scott, Brett R. "Jesus' Superiority over Moses in Hebrews 3:1-6." Bibliotheca Sacra 155:618 (April-June 1998):201-10.

Scott, J. Julius, Jr. "Archegos in the Salvation History of the Epistle to the Hebrews." Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.

Selby, Gary S. "The Meaning and Function of Suneidesis in Hebrews 9 and 10." Restoration Quarterly 28:3 (Third Quarter 1985/86):145-54.

Sharp, Jeffrey R. "Typology and the Message of Hebrews." East Asia Journal of Theology 4:2 (1986):95-103.

Smith, T. C. "An Exegesis of Hebrews 13:1-17." Faith and Mission 7:1 (Fall 1989):70-78.

Soden, John. "The Use of Psalm 45:7-8 (6-7) in Hebrews 1:8-9." Exegesis and Exposition 2:1 (Summer 1987):51-70.

Spencer, William David. "Christ's Sacrifice as Apologetic: An Application of Heb 10:1-18." Journal of the Evangelical Theological Society 40:2 (June 1997):189-97.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Stedman, Ray C. What More Can God Say? Bible Commentary for Laymen series. Reprint ed. Glendale, Calif.: Gospel Light Publications, Regal Books, 1977.

Swete, H. B. The Ascended Christ. London: Macmillan and Co., 1916.

Swetnam, James. "Form and Content in Hebrews 1-6." Biblica 53 (1972):368-85.

_____. "Form and Content in Hebrews 7-13." Biblica 55 (1974):333-48.

Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. Hebrews: A Devotional Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Thompson, J. W. The Beginnings of Christian Philosophy: The Epistle to the Hebrews. Catholic Biblical Quarterly Monograph Series 13. Washington: The Catholic Biblical Association of America, 1981.

Toussaint, Stanley D. "The Exchatology of the Warning Passages in the Book of Hebrews." Grace Theological Journal 3:1 (Spring 1982):67-80.

Trotter, Andrew H., Jr. Interpreting the Epistle to the Hebrews. Guides to New Testament Exegesis series. Grand Rapids: Baker Book House, 1997.

Vanhoye, Albert. A Structureal Translation of the Epistle to the Hebrews. Translated by James Swetnam. Rome: Pontifical Biblical Institute, 1964.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

_____. The Millennial Kingdom. Revised ed. Findlay, Oh: Dunham Publishing Co., 1963.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Westcott, Brooke Foss. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Wills, L. "The Form of the Sermon in Hellenistic Judaism and Early Christianity." Harvard Theological Review 77 (1984):277-99.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East. Part III: The Temple in Palestine-Syria." Biblical Archaeologist 7:4 (December 1944):65-77.

Wuest, Kenneth S. "Hebrews Six in the Greek New Testament." Bibliotheca Sacra 119:473 (January-March 1962):45-53.

Zuck, Roy B. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

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

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

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.

Trotter, Andrew H., Jr. Interpeting the Epistle to the Hebrews . Guides to New Testament Exegesis. Edited by Scot McKnight. Grand Rapids: Baker, 1996.

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.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-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