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.
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
The writer began his epistle with an affirmation of Jesus Christ's greatness to introduce his readers to his subject. This section is one sentence in the Greek text. It contrasts God's old revelation with the new, specifically by presenting God's Son as superior to all other previous modes of revelation.
"It would be misleading to think of vv. 1-4 as stating a thesis to be proved, or as giving a précis of the following argument. The author proceeds rather by an interweaving of themes, as in musical composition."20
"The literary structure of the exordium [vv. 1-4] exhibits a concentric symmetry (A [vv. 1-2a] B [v. 2b] C [v. 2c] C' [v. 3a-b] B' [v. 3c] A' [v. 4]): the conceptual correspondence of vv 1 and 4 serves to frame the several statements concerning the Son in vv 2 and 3 . . ."
"The core of the exordium (B C C' B') describes Jesus in an arresting way as the royal Son, divine Wisdom, and the royal Priest."21
1:1-2a "It is significant that the subject of the first verb is God,' for God is constantly before the author; he uses the word sixty-eight times, an average of about once every seventy-three words all through his epistle. Few NT books speak of God so often."22
God gave many revelations of Himself to Old Testament believers, "fathers"being a shorthand way of referring to them (cf. v. 2).23He did so in many periods of history. He did this by various means and in various ways ("in many portions and in many ways"). For example, His means included visions, dreams, and face to face communication (cf. Num. 12:6-8). His ways included supernatural interventions into history as well as natural phenomena such as storms, plagues, and other historical events. They also included people, namely, the prophets, through whom He spoke (cf. 2 Tim. 3:16; 2 Pet. 1:21). The writer probably used the Greek words polymeros("portions") and polytropos("ways") partially for their alliterative value.
God's most recent revelation had come through His own Son. The writer was not denying divine revelation to the apostles. He was stressing the culminating character of God's revelation in Jesus Christ compared with what He had given the Old Testament prophets. His statement establishes the fact of progressive revelation and strongly suggests the cessation of revelation in the apostolic age.24Man has not taken the initiative to discover God, but God has taken the initiative to reveal Himself to man.
The translators have supplied the word "His"(v. 2a). Its absence in the original text stresses the character of "Son"as a vehicle of revelation. God's own Son is a superior revelation compared to "the prophets"(v. 1). There are seven references to Jesus Christ as the Son in Hebrews (1:2, 5, 8; 3:6; 4:14; 5:8; 6:6; 7:28; 10:29) plus others in some of the Old Testament passages the writer quoted.25
1:2b-3 Seven facts in these verses stress the Son's unique greatness and the culminating character of His revelation. For the writer's original Jewish readers the number seven connoted a complete work of God, as in the Creation.
1. He is the "heir of all things."All things will fall under His authority. The writer introduced the concept of inheritance here and proceeded to develop it in this epistle (cf. Ps. 2:8; Heb. 2:5-9). The believer's inheritance is a major theme in Hebrews.
2. He "made the world"(Gr. aiones, lit. "ages,"i.e., the whole created universe of time and space). The Son was God's agent in creation (John 1:3; Col. 1:16). He created both matter and history; both ideas are in view here.26However the emphasis is on the various dispensations through which the world has passed, is passing, and will pass.27Jesus Christ is not a created being, as Jehovah's Witnesses and some others claim. He is the Creator of all.
3. He is "the radiance of His glory."The Greek word apaugasma, translated "radiance,"refers to what shines out from the source of light. Jesus Christ revealed the glory of God in a veiled way during His incarnation.
4. He is "the exact representation of His nature."The Greek word charakter, translated "representation,"occurs only here in the New Testament. Greek writers used it to describe the emperor's picture on Roman coins. It did not express a general likeness but an exact duplication of its die. Jesus Christ let humankind know exactly what the nature of God, whom no one has seen, is like.
5. He "upholds all things by the word of His power"(i.e., His mighty, enabling word). The idea is not so much that Jesus upholds the universe as a dead weight similar to Atlas shouldering the world. Rather He carries all things forward (Gr. pheron) on their appointed course (Col. 1:17). Jesus Christ's word has tremendous power and authority. It is the greatest force in the universe (cf. Gen. 1:3; et al.).
6. He "made purification of sins"as no one else could. He did so by His self-sacrifice as a sin and trespass offering on the Cross and by His work as the ultimate priest. The Greek word katharismos, translated "purification,"means both removal and cleansing (cf. Mark 1:44; 2 Pet. 1:9). "Sin"(hamartia) is a very common word in Hebrews occurring 25 times.28
"Hebrews views sins and their remedy in cultic terms. The purification of sins by Christ's sacrifice is related, on the one hand, to the establishment of a new order of relationships between God and mankind, and on the other hand to obedience (10:1-18, especially vv. 8-10) and moral effort (12:1-4). Apart from passing references to adultery and the love of money (13:4f.), Hebrews says little about individual sins, and contains no list of vices comparable to Rom. 1:29-31; Gal. 5:19-21; or 1 Pet. 4:3. The fundamental sin for Hebrews is that of unfaithfulness to God, which may superficially appear as neglect or lassitude (amelesantes, 2:3; or nothroi, 5:11), but which in essence is rebellion against God's will, and more specifically apostasy (2:1-4; 3:7-19; 6:4-6; 10:26-31)."29
7. He "sat down at the right hand of the Majesty on high"when He returned to heaven after His ascension. He took the choice place of honor and authority in relation to God the Father (cf. Eph. 4:10; Phil. 2:9; Luke 22:69). Here the writer introduced his key text, Psalm 110, which he proceeded to elaborate on in the chapters to follow.
Note that the writer referred to the place where Jesus now sits ruling as the Father's right hand in heaven. This is not the same as the Davidic throne, which will be on earth in the future (Isa. 9:6-7; Dan. 2:44; 7:13-14; et al.). Jesus will begin His rule over Israel on earth as the Davidic Messiah after He returns to the earth at His second advent (Rev. 20:1-6). Presently He rules over the church and the angelic host in heaven (Eph. 4:15; Col. 1:18; 2:10).30
"The concept of enthronement at God's right hand would convey to contemporaries an impression of the Son's royal power and unparalleled glory."31
Each one of these seven actions points to the full deity of Jesus Christ. The original Jewish audience faced with temptation to abandon discipleship of Jesus for return to Judaism received a strong reminder of His deity at the very outset of this epistle. The writer also presented Him as Creator, Prophet, Priest, and King.
1:4 These seven facts also reveal clearly the Son's superiority to any other of God's messengers, even the angels. This superiority is clear too in the fact that His name is Son (singular) rather than sons (collectively). The Old Testament writers called angels sons of God (e.g., Job 2:1; 38:7). Jesus Christ "inherited"that name before creation (v. 2, cf. 5:8).
This is the first of the writer's 13 uses of the word "better"(Gr. kreitton) all of which contrast Jesus Christ and His order with what preceded Him (6:9; 7:7, 19, 22; 8:6 [twice]; 9:23; 10:34; 11:16, 35, 40; 12:24).32The writer used many comparatives (e.g., "more excellent,""lesser,""better,""more,""greater,"et al.) to support his argument that the new Christian order is superior to the old Jewish order.33This is also the first "signpost passage"in which a brief statement (in this case "much better than the angels") identifies a main subject the writer planned to develop (cf. 2:17; 5:9-10; 10:36-39; 12:11?).34"Angel"(Gr. angelos) is another of this writer's favorite words. It, too, appears 13 times in Hebrews.
"Opinions differ as to what is meant here by the name.' Some take this to mean that in his whole character and personality Christ was superior to any angel. Others think the reference is simply to the name Son,' which is a better name than angel' because it denotes superiority in character and personality. Either interpretation is possible."35
The writer introduced several concepts in the prologue that he developed more fully later. These include the distinctive quality of the Son's revelation, the superiority of His sacrifice, and His greatness compared with the angels.
The differences in the beginning of this epistle compared with the beginnings of other New Testament epistles are striking. There is no introduction of the writer, no mention of the original readers, and no benediction, all of which were common features of letters in the first century. These omissions make the introduction even more striking. The writer obviously wanted his readers to give their full attention to the greatness of Jesus Christ. Some students of Hebrews have concluded that the writer did not identify himself or his readers because he wanted to make Jesus Christ primary in the readers' thinking throughout this epistle. I think this is very likely.
"In 1:1-4 the writer gave christological precision to a cluster of ideas derived from hellenistic Judaism. He boldly applied the categories of Wisdom to a historical figure, Jesus. The writer to the Hebrews was a creative theologian who brought together wisdom motifs and priestly motifs in a tightly formulated statement concerning the dignity and achievement of the Son of God. The opening paragraph establishes a firm christological foundation for all that the writer has to say concerning the character and demands of the revelation mediated by the Son. The joining together of wisdom and priestly notes in the carefully orchestrated presentation of the Son provides the readers with the assurance of Jesus' sustained concern for them and his ability to strengthen and vindicate the people of God when they become objects of contempt in a hostile world."36
The writer proceeded to explain the exaltation of Jesus Christ to help his readers appreciate the fact that He fulfilled Old Testament prophecy concerning the Son of David. He did this so they would appreciate Him properly and not overemphasize the importance of angels. Angels were very important in Judaism primarily because thousands of them assisted God in giving the Mosaic Law at Mount Sinai (cf. Deut. 33:2; Ps. 68:17; Acts 7:53; Gal. 3:19).
"The internal structure of the first major segment of the address (1:5-2:18) exhibits the writer's customary style of alternating between two types of literary genre, exposition and exhortation. The chain of OT passages demonstrating the superiority of the Son to angels (1:5-13) is expository in character and lays the foundation for the solemn appeal in 2:1-4."37
The "hook-word"that connects these two sections of the epistle is "angels."
"Christology is the central focus in all the theology of Hebrews, and two titles of Christ are central to its Christology: Son of God and High Priest. Around these two focal points all the major ideas in Hebrews concerning Christ's person and work can be located. Christ as High Priest is actually the more distinctive and important idea in the theology of the book, but Christ as Son of God is foundational."39
The writer cited seven Old Testament passages to prove Jesus' superiority over the angels (v. 4). As mentioned previously, the number seven was especially significant to the Jews as representing the completeness of something (e.g., the work of creation, etc.). Probably the writer used seven facts in verses 2b-3 and seven passages in verses 5-13 to impress completeness strongly on his original readers.
"The author has an unusual method of citation; he almost always neglects the human author of his OT quotations (exceptions are 4:7; 9:19-20), though throughout the rest of the NT the human author is often noted. Instead, without actually saying God says,' he normally ascribes the passage he quotes to God, except, of course, where God is addressed, as in 2:6. Twice he attributes words in the OT to Christ (2:11-12; 10:5ff.) and twice to the Holy Spirit (3:7; 10:15). No other NT writer shares this way of quoting the OT. . . . The effect is to emphasize the divine authorship of the whole OT."40
"Unlike Paul, who shows a preference for the introductory formula kathos gegraptai["as it is written"], the writer of Hebrews never introduces a quotation from the OT with a form of the verb graphein, to write.' His preference is for the verb legein, to say,' especially in the form of the present participle legon, saying.' The text of the OT is presented dynamically. The writer is persuaded that God continues to speak today in the biblical passages that are cited. . . .
"The writer shows no concern to provide specific references for his quotations from the OT. With rare exception (Heb 4:7; 9:20) they are presented anonymously. The authority of the biblical text resides in its ultimate speaker, namely, God."41
The writer's contrast of Jesus Christ's authority and name with that of the angels suggests that his original readers may have regarded the angels too highly. This was true of certain first century sects within Judaism one of which was the Essene community that lived at Qumran. The Dead Sea Scrolls have revealed that this group had a highly developed angelology and regarded angels with more veneration than they should have. Nevertheless all the Jews regarded angels highly because God had given the Mosaic Law to them through angelic mediation (cf. Deut. 33:2; Acts 7:39, 53; Gal. 3:19; Heb. 2:2).42
What the writer said about angelic mediators applies to those who claim to mediate knowledge concerning God and the after-life to humankind. Such self-proclaimed mediators today include leaders of cults, Shirley MacLaine, and other advocates of reincarnation. It also applies to people who claim to reveal how human beings can find God and secure His acceptance while denying biblical revelation on these subjects.
1:5 The phrase "to which of the angels"opens and closes this section of the text (cf. v. 13). This literary device (an inclusio) marks off a literary unit by using the same word or phrase at the beginning and at the end of a discussion (cf. 2:5-16; 3:1-4:14; 5:1-10; 5:11-6:12; 7:1-10; 12:14-13:20).43
David referred to Jesus Christ as God's Son in Psalm 2:7, the verse the writer quoted first. The Old Testament writers referred to angels collectively as the "sons of God"(Job. 1:6; 2:1; 38:7), but they did not refer to any one of them as a Son of God. "Son of God"is a title that refers to one of the Davidic kings (2 Sam. 7:14) and specifically to Jesus Christ, God the Son (Mark 1:11; Luke 1:32). "Today"evidently refers to Jesus Christ's entrance into heaven. This happened after His resurrection and ascension.
The eternal Son of God ". . . entered into the full exercise of all the prerogatives implied by His Sonship when, after His suffering had proved the completeness of His obedience, He was raised to the Father's right hand."44
The second quotation, from 2 Samuel 7:14 or 1 Chronicles 17:13, as the first, ties in with the Davidic Covenant and advances the previous point. Not only is Jesus the Son of God, He is also the promised son of David (Luke 1:32-33, 68-69; Rom. 1:3). Even though Jesus Christ was always God's eternal Son, He became the Son prophesied to rule over David's house. He received permission to rule the whole earth after His ascension (cf. Ps. 2:8).
The title "Son"refers to Jesus in three separate respects. He was always the pre-existentSon (v. 3a-b; cf. 5:8), He became the incarnateSon at His birth (v. 2a, possibly a proleptic reference), and He became the exaltedSon when He returned to heaven.45
Note the chiastic style of the quotations, which begin and end with references to the Son surrounding references to the Father. This has the effect of stressing the Father but binding the Son close to Him.
1:6 We can see the superiority of the Son also in the third quotation from Deuteronomy 32:43 (in the Septuagint) in that the angels worship Him as Yahweh. "Again"may go with "brings"implying Jesus Christ's second advent.46On the other hand it may go with "says"implying the first advent.47In this case it would simply separate this quotation from the former one. The word order in the Greek text favors the first option, but the sense of the context favors the second. Most translators and interpreters connect "again"with "says."48The point is that the angels worship the Son. The angels did worship Jesus at His first advent and will worship Him at His second advent.
The title "first-born"reflects the sovereignty, uniqueness, and superiority of Messiah (Ps. 89:27). It does not always mean born first chronologically. This is especially clear in the case of Solomon who was really the tenth son of David chronologically (1 Chron. 3:1-5). The title describes rank and honor here. The first-born received special blessings (inheritance) from his father.
"The context requires that oikoumene["world"] be understood as the heavenly world of eschatological salvation into which the Son entered at his ascension [cf. 2:5] . . ."49
1:7 Instead of being sovereign, the angels are servants. The fourth quotation is from Psalm 104:4. By describing the angels as winds the psalmist was drawing attention to their spirit nature, invisibility, power, and function as servants of a higher Power. As flames of fire they are God's agents of judgment and illumination. Wind and fire were also symbols of the Holy Spirit in the Old Testament. They were appropriate designations of both the Holy Spirit and angels because both served the Father in similar ways as His servants. Even though the angels are as swift as wind and as strong as fire, they are inferior to the Son.
1:8-9 By contrast, the Son's ministry is to rule. His throne is eternal, not created, and immutable. This fifth quotation, from Psalm 45:6-7, describes the final triumph of David's Son, the Messiah, who is also God. The Son is superior to angels also because He is God.
"This and the following quotation (vv. 10-12) are used to show that the Son is addressed in scripture both as God and as Lord. . . . The point of v. 8b, for the author of Hebrews, seems to be that the Son exercises royal power, whereas the angels are mere leitourgoi(["ministers"] v. 7)."50
"Jesus' deity is more powerfully asserted in Hebrews than in any other New testament writing, with the exception of the Gospel of John."51
The prophets predicted that Messiah would be righteous. Jesus Christ demonstrated this quality during His earthly ministry. The anointing to which the writer referred probably took place after His ascension. Messiah is God, yet God anointed Him. The "companions"probably include all other righteous beings, angelic and human, including faithful Christians (cf. 2:10-11; 3:1, 14; 12:8). Part of the quotation in this verse does not argue the superiority of Christ over the angels. The writer probably included it because it makes a statement he developed later in this epistle. The term "companions"describes those who have intimate, not just superficial, association with Jesus Christ (cf. Luke 5:7).52The NASB translators rendered the Greek word, metochos, "partakers"everywhere else it occurs in Hebrews (i.e., 3:1, 14; 6:4; 12:8)
1:10-12 Psalm 102:25-27, the sixth quotation, also referred to Messiah. The Son is Creator (cf. v. 2). This verse looks to the past. "Lord"is master (Gr. kurie) and refers to God in the passage the writer quoted.
This quotation is important to the writer's argument also because it reveals the immutability of the Son. After God burns up the present earth and heavens, He will create new heavens and a new earth (2 Peter 3:10-12; Rev. 21-22). Even though the earth as we know it will end, the Son's rule will continue eternally and with it His joy. The millennial kingdom will only be the first phase of Messiah's endless rule.
Note that the quotations tied together with "and"begin and end with the Son's eternal nature (vv. 8, 12).
"The attribute of permanence in the Creator corresponds to the durability of his throne and serves to reinforce the contrast between the mutability of the angels and the stable, abiding character of the Son."53
1:13 The seventh and last quotation in this series is from Psalm 110:1. Angels stand and serve, but the Son sits and rules (cf. v. 3; 8:1; 10:12; 12:2; Matt. 22:43-44; 26:64; Mark 16:19; Acts 2:33-34; Rom. 8:34; Col. 3:1; 1 Pet. 3:22). The vindication predicted here will take place when Jesus Christ returns at His second advent and at the various judgments of God's enemies that will follow that return.54Eventually every knee shall bow to Him (Phil. 2:10-11).
One writer identified a chiasm in the quotations in verses 3-13.
"AThe Son's status as royal King (Ps 2:7; 2 Sam 7:14) (Heb 1:5)
BThe Son's status as Divine Wisdom (Deut 32:43: Ps 104:4) (Heb 1:6-7)
CThe Son's status as royal King and Divine Wisdom (Ps 45:6-7) (Heb 1:8-9)
B'The son's status as Divine Wisdom (Ps 102:26-28) (Heb 1:10-12)
A'The Son's status as royal King (Ps 110:1) (Heb 1:13)"55
1:14 God revealed a primary purpose and ministry of the angels in this verse. It is to assist human beings in reaching their final deliverance over their spiritual enemies. This includes bringing us to conversion. However, it also involves protecting and strengthening us so that we may one day obtain our full inheritance with Christ in glory. This ministry of service is obviously inferior to Jesus Christ's ministry of ruling.
Was the writer speaking of all Christians or only of faithful Christians when He wrote of "those who will inherit salvation?"56In his other uses of "inheritance"and "inherit"he sometimes referred to all Christians as inheriting from God (e.g., 9:15; cf. 11:8). At other times he apparently meant only faithful Christians (e.g., 6:12; cf. 11:17). I think he was probably speaking of all Christians here in view of what he just said about the ministry of angels. There is no other Scripture that limits the angels' ministry to faithful Christians or indicates that angels have a special ministry to faithful Christians (cf. Matt. 18:10).
"Inherit' is often used in the NT in senses other than the strict one of obtaining something by a will. It can mean obtain possession of without regard to the means. It is used of possessing the earth (Matt 5:5), the kingdom of God (1 Cor 6:9-10), eternal life (Mark 10:17), the promises (Heb 6:12), incorruption (1 Cor. 15:50), blessing (Heb 12:17), a more excellent name (v. 4, . . .)."57
This writer spoke of the inheritance of Christians as the Old Testament writers spoke of the inheritance of the Israelites. Our inheritance refers to all that God wants to give His people. We will inevitably receive some of that (cf. 1 Per. 1:3-9). However, we can forfeit part of our inheritance through unfaithfulness, as Esau did (12:16) and as the generation of Israelites who died in the wilderness did (3:7-4:11).
"In contrast with the first part of this verse, the last three words ["will inherit salvation"] are all major concepts in Hebrews."58
Thus this section closes with a positive encouragement for the readers. The writer's array of Old Testament quotations in this pericope presents one of the most glorious Christologies in Scripture. He placed emphasis on Jesus' future reign as God's King who is also David's Son. In summary, the Son is superior to the angels in seven respects.
1. He is the Son of God (v. 5a).
2. He is the promised son of David (v. 5b).
3. He is the sovereign whom angels worship as Yahweh (v. 6).
4. His ministry is not that of a temporary servant like the angels (v. 7).
5. His ministry is that of the eternal ruler (vv. 8-9).
6. He is the immutable creator (vv. 10-12).
7. He is the sovereign who will rule as victor over all His enemies (v. 13).
"The writer of Hebrews uses seven eschatological passages in Hebrews 1:5-14 to demonstrate Jesus' right to rule in the coming millennial kingdom. Because of this extensive quoting from six psalms and 2 Samuel 7, the term soteria(salvation') in Hebrews 1:14 is best understood in the Old Testament sense as deliverance from the enemies of Yahweh and participation in His kingdom.
"The readers of the epistle are viewed as metochoi, companions' of the coming King (1:9). This relationship assures them of an ultimate victory in the final salvation' provided by the King (1:13-14). His victory will be in part their victory."59
Having just encouraged his readers with a reminder of God's help for the faithful (1:14) the writer next urged his readers to be faithful. He did so to warn them of the possibility of retrogressing spiritually and consequently losing part of their inheritance.
"The second step in the argument for Jesus' superiority shows him to be infinitely great because of the nature of the salvation he won. . . . The author precedes the development of this thought with a brief section in which he exhorts his readers to attend to what has been said, a feature we shall notice elsewhere (e.g., 3:7-11; 5:11-14)."60
"The author uses doctrine as a basis for exhorting believers."61
"The number of unusual words and idioms and the avoidance of the vocabulary of the LXX suggest that in this paragraph it was the writer's intention to confront the thought and life of his readers in a more arresting way than reliance upon familiar words and phrases would foster."62
2:1 The meaning of "For this reason"is that since Jesus Christ is greater than the angels we should take the revelation that has come through Him seriously. If the Israelites received severe punishment whenever they disobeyed the Law that God gave them through angels, the punishment for disregarding what God has give us through His Son will be even more severe.63Later in this epistle we learn that the original readers were slow to respond to Scriptural imperatives. They had not grown as Christians as they should have (5:11-12). The writer took this opportunity to exhort them to "pay much closer attention"(Gr. prosechein) to what their teachers had taught them and to what they had read in the Scriptures. This Greek word means not only to turn the mind to something but also to act upon what one perceives (cf. Acts 8:6; 16:14). The readers were apparently regarding these things too lightly.
"God's speaking is the basis for the writer's own word of exhortation' (13:22)."64
The writer illustrated their position. It is as though they were in a boat on a river or at sea. He pictured them moored at a dock or anchored. If they continued to neglect their attachment to the truth that does not change, the currents of their age might carry them away from it. They might drift away from the truth they had heard (not their eternal salvation, cf. 6:19). "What we have heard"is the antecedent of "it."This is a warning against apostatizing, departing from truth once held. All the warnings in the Bible against following false teachers are similar to this one in their intent. If we do not diligently remain in the truth--and to do so we must know it and remember it--we will depart from it. We live in a world that is striving to separate us from it. Satan also wants us to abandon it.
". . . the [five warning] passages in question are concerned with the danger of apostasy."65
". . . apostasy . . . [is] the central concern of the entire epistle."66
"That church's experience 2, 000 years ago intersects our lives in this way: drifting is the besetting sin of our day. And as the metaphor suggests, it is not so much intentional as from unconcern. Christians neglect their anchor--Christ--and begin to quietly drift away. There is no friction, no dramatic sense of departure. But when the winds of trouble come, the things of Christ are left far behind, even out of sight."67
". . . if you examined a hundred people who had lost their faith in Christianity, I wonder how many of them would turn out to have been reasoned out of it by honest argument? Do not most people simply drift away?"68
2:2-3a "The word spoken through angels"refers to the terms of the Mosaic Covenant (cf. Deut 33:2 LXX; Acts 7:53; Gal. 3:19). For the Jews, these terms were not open to debate. For them the will of God was unalterable. It required obedience. Under the Old Covenant the connection between sin and punishment was clear and direct. Even more so, the readers could count on the New Covenant that had come not through angels, but through God's Son, to involve punishment for sinners. This is especially true if that sin involves failing to give attention to all our responsibilities as Christians who have received such a great salvation. "Transgression"refers to overstepping bounds, and "disobedience"to the violation of God's will more generally.69The writer did not specify the punishment, but it cannot be loss of salvation since Scripture specifically states that we will not lose our salvation (John 10:28-29; Eph. 1:11-14; 1 Pet. 1:3-5; et al.). In view of the context (1:8-14) the ultimate victory of Jesus Christ and their own ultimate deliverance and rewards seem to be what the readers were in danger of forgetting.
"The neglected salvation is not our final deliverance from hell, that is not the salvation about which we are speaking.' Rather, it is the opportunity to enter into the final destiny of man, to reign with Christ over the works of God's hands (Heb. 2:8-9)."70
"Salvation includes far more than moral and bodily regeneration, for it embraces the covenanted kingdom of God, the inheritance of David's Son, the joint-heirship and reign with Christ."71
Note that the writer himself could have been negligent. He said, "How shall weescape?"not "How shall youescape?"(cf. v. 1). The most natural conclusion is that genuine Christians are in view in this warning, not unsaved professing Christians. The writer gave us no clues in the text that he had in mind unsaved professing Christians. Everything he said can be true of genuine believers.
"Unlike most modern congregations the early Christian church was an integrated community centered around the worship of God and the advancement of his kingdom. Economically it was a commonwealth, which meant that its members were not being pulled apart from one another by the pursuit of individual goals of success; they were devoting everything they were and owned to the strengthening of one another and the cause of Christ. Worshiping and eating together, the members were in constant communication [cf. Acts 2:42]. . . . Little time or distance separated the members of this body, so there was an unhindered communication of the gifts and graces of each one to the others."72
"It is emphatically NOT the same situation a Baptist preacher in the twentieth century faces when he climbs into the pulpit before eight thousand professing Christians. We are therefore fully justified in concluding that, when a New Testament writer uses a term like brethren,' he is not thinking that some may and some may not really be brothers, but he assumes and believes that all his readers are in fact born again.
"Since the writers themselves never explicitly say that they feel their audience is a mixture and since they everywhere make statements to the effect that they are talking to genuine Christians, we have no warrant for reading into their otherwise clear statements qualifications which they themselves never make."73
The warning is against neglecting, not rejecting, salvation (cf. 6:19).
"He [the writer] is not encouraging sinners to become Christians; rather, he is encouraging Christians to pay attention to the great salvation they have received from the Lord.
"More spiritual problems are caused by neglect than perhaps by any other failure on our part. We neglect God's Word, prayer, worship with God's people (see Heb. 10:25), and other opportunities for spiritual growth, and as a result, we start to drift."74
Chapter 1 glorifies our great Savior, and chapter 2 exalts our great salvation.
2:3b-4 Jesus Christ spoke of these aspects of salvation during His earthly ministry (e.g., Matt. 4:17; 19:28; Luke 12:31-32; 22:29-30). The apostles taught the same truth and by doing so confirmed His word.
"By speaking of the hearers' (ton akousanton), all interest is concentrated on the message, not the office, of those who had brought the word of redemption to the community . . ."75
God testified to His approval of Christ's preaching and the apostles' preaching about Christ by providing authenticating miracles that showed God was with them (cf. Acts 2:43; 4:30; 5:12; 6:8; 8:6, 13; 14:3; 15:12; 2 Cor. 12:12). "Signs"emphasizes that the miracles signify something. "Wonders"emphasizes the reaction of awe that the miracles produced in those who observed them. "Miracles"emphasizes their supernatural origin and "gifts"the graciousness of God in providing them. The writer intended that reference to these miracles would bolster the readers' confidence in the gospel they had received.
This statement does not force us to date the epistle after the apostles had died.
"It is too much to read into this verse that the writer and his readers belonged to a second generation of Christians . . ., though 5:12 shows that they were not new converts . . ."76
The original readers may have been, and I believe were, people who had heard the apostles' preaching and had observed the miracles that accompanied that preaching. This statement does not say that the signs and wonders had already ceased. They may have, but this statement does not say that. The prediction that they would cease occurs in 1 Corinthians 13:8. Ephesians 2:20 implies the temporary duration of apostolic ministry that included signs and wonders.77
"Hebrews' references to the Holy Spirit are generally incidental; much of the space occupied in Paul's theology by the Spirit is filled in Hebrews by the exalted Christ."78
I think signs and wonders are less common in developed countries today because most of these countries have the complete Word of God. God now typically validates the gospel through His Word (cf. Rom. 8:16; 1 John 5:1-13). Occasionally we hear reports of miracles that validate the gospel, but they are usually in places where the Word of God is not as available.
This is the first of five warnings in Hebrews (cf. 3:1-4:16; 5:11-6:20; 10:19-39; 12:1-29). It is the shortest and mildest one. These warnings deal with drifting from the Word, disbelieving the Word, dullness toward the Word, despising the Word, and defying the Word.
"The warning of Hebrews 2:1-5 is linked by dia touto(for this reason') with the entire argument of Hebrews 1. Because of the Son's superiority to angels (1:1-5), the angels' worship of and service to Him at His coming (1:6-7), His future rule and sharing of joy with His companions (1:8-9), and His future subjugation of His enemies (1:10-14), the readers would do well to heed these eschatological teachings. Neglect of this eschatological salvation (cf. 1:4; 2:3, 5) may result in individual temporal discipline similar to that experienced under the Old Covenant (2:2). The salvation' of 2:3 is the same as that in 1:4. Hebrews 2:5 clarifies that the soteriaunder discussion is eschatological."79
"One of the greatest dangers of the Christian life is losing interest in what is familiar (8:9; Matt. 22:5). The entire Epistle lays stress on steadfastness at almost every stage, and this is one of the essential marks of the true, growing, deepening Christian life (3:14; 4:2, 12, 13; 6:1, 19; 10:26; 12:27, 28; 13:8)."80
". . . the doctrines the epistle presents, the warnings it delivers, and the exhortations it gives all were intended to prevent regression and to encourage continuous dynamic development toward spiritual maturity."81
Verses 5-18 present eight reasons for the incarnation of the Son: to fulfill God's purpose for man (vv. 5-9a), to taste death for all (v. 9b), and to bring many sons to glory (vv. 10-13). He also came to destroy the devil (v. 14), to deliver those in bondage (v. 15), to become a priest for men (vv. 16-17a), to make propitiation for sins (v. 17b), and to provide help for those tested (v. 18).82
Some of the original Jewish readers of Hebrews felt inclined to abandon the Christian faith because of Jesus' humanity. The writer stressed His deity in chapter one because some Jews failed to appreciate that. In this chapter he showed why Jesus was not inferior because He was a man. Jesus' humanity enabled Him to regain man's lost dominion (vv. 5-9) and to bring many sons to glory (vv. 10-13). It also equipped Him to disarm Satan and deliver us from death (vv. 14-16) and to be a sympathetic high priest to His people (vv. 17-18).83
The writer returned to his main argument (ch. 1). He did so to develop the destiny of Jesus Christ more fully so his readers would strengthen their commitment to continue following Him.
2:5 "The world to come"refers to the inhabited earth under Jesus Christ's reign (during the Millennium and from then on; cf. 1:8-9, 11-13). Some branches of Judaism believed Michael and his angels would rule over it.84The angels administer the present world (Deut. 32:8; Dan. 10:20-21; 12:1), but the Son will administer the world to come.
"This will occur at His second advent when He returns to this earth to sit as David's Son on David's throne and rule over David's kingdom in fulfillment of God's covenants and promises."85
In this respect, too, Jesus is superior to the angels.
The phrase "concerning which we are speaking"indicates that the writer was resuming his exposition and continuing his thought from 1:5-14.
2:6-8a The writer interpreted this passage (Ps. 8:4-6) as Messianic.86"Son of Man"is a Messianic title (Dan. 7:13-14). As a man Jesus was temporarily lower than the angels during His earthly ministry. His crowning took place at His ascension as did His receiving authority over all creation. The time when all things now under His authority will bow to that authority awaits His return to earth at His second advent and the judgments that will follow His coming.
2:8b-9 Even though believers do not yet see Jesus glorified on earth, we do see Him with the eye of faith glorified in heaven. God has crowned Jesus with glory and honor because He endured death. He suffered death because it was God's will for Him to taste death for every person. This was God's purpose in the Incarnation.
Jesus Christ's death was for everyone in that by dying He paid the penalty for the sins of every human being, elect and non-elect (cf. 1 John 2:2; 2 Peter 2:1; John 3:16). His death was sufficient for all, but it is efficient only for those who rest their confidence in it as what satisfied God.
"There is a profound note of anticipation in the OT teaching about humanity. The words of the psalmist look forward into the future, and that future is inextricably bound up with the person and work of Jesus. His condescension to be made for a brief while lower than the angels' set in motion a sequence of events in which abasement and humiliation were the necessary prelude to exaltation. His coronation investiture with priestly glory and splendor provide assurance that the power of sin and death has been nullified and that humanity will yet be led to the full realization of their intended glory. In Jesus the hearers are to find the pledge of their own entrance into the imperial destiny intended by God for them."87
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).90God 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 archegosin 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.96The 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
