---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 2"
description: "CHAPTER 2   :-. DANGER OF
NEGLECTING SO
GREAT SALVATION,
FIRST SPOKEN
BY CHRIST; TO WHOM,
NOT TO ANGELS,
THE NEW
DISPENSATION WAS
SUBJECTED; THOUGH HE
WAS"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2"
---

CHAPTER 2

. 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.

**1. Therefore**—Because Christ
the Mediator of the new covenant is so far () above all angels, the mediators of the old covenant.
**the more earnest**—*Greek,*
"the more abundantly."
**heard**—spoken by God
([Hebrews 1:1](../../../kjv/hebrews/1/1)); and by the Lord ([Hebrews 1:1](../../../kjv/hebrews/1/1)).
**let them slip**—literally
"flow past them" ([Hebrews 1:1](../../../kjv/hebrews/1/1)).

**2.** (Compare .) Argument *a fortiori.*
**spoken by angels**—the
Mosaic law spoken by the ministration of angels ([Deuteronomy 33:2](../../../kjv/deuteronomy/33/2);
[Psalms 68:17](../../../kjv/psalms/68/17); [Acts 7:53](../../../kjv/acts/7/53);
[Galatians 3:19](../../../kjv/galatians/3/19)). When it is said, [Galatians 3:19](../../../kjv/galatians/3/19), "God spake," it is meant He spake by angels as
His mouthpiece, or at least angels repeating in unison with His voice
the words of the Decalogue; whereas the Gospel was first spoken by
the Lord alone.
**was steadfast**—*Greek,*
"*was made* steadfast," or "confirmed": was
enforced by penalties on those violating it.
**transgression**—by doing
evil; literally, *overstepping* its bounds: a positive violation
of it.
**disobedience**—by
neglecting to do good: a negative violation of it.
**recompense**— ([Galatians 3:19](../../../kjv/galatians/3/19)).

**3. we**—who have received the
message of salvation so clearly delivered to us (compare ).
**so great salvation**—embodied
in Jesus, whose very name means "salvation," including not
only deliverance from foes and from death, and the grant of temporal
blessings (which the law promised to the obedient), but also grace of
the Spirit, forgiveness of sins, and the promise of heaven, glory,
and eternal life ([Hebrews 2:10](../../../kjv/hebrews/2/10)).
**which**—"*inasmuch
as it is a* salvation *which* began," c.
**spoken by the Lord**—as
the instrument of proclaiming it. Not as the law, spoken by the
instrumentality of angels ([Hebrews 2:2](../../../kjv/hebrews/2/2)).
Both law and Gospel came from God the difference here referred to lay
in *the instrumentality* by which each respectively was
promulgated (compare [Hebrews 2:5](../../../kjv/hebrews/2/5)).
Angels recognize Him as "the Lord" ([Matthew 28:6](../../../kjv/matthew/28/6);
[Luke 2:11](../../../kjv/luke/2/11)).
**confirmed unto us**—not
by penalties, as the law was *confirmed,* but by spiritual gifts
([Hebrews 2:4](../../../kjv/hebrews/2/4)).
**by them that heard*****him*******—(Compare [Luke 1:2](../../../kjv/luke/1/2)). Though
Paul had a special and independent revelation of Christ ([Galatians 1:16](../../../kjv/galatians/1/16);
[Galatians 1:17](../../../kjv/galatians/1/17); [Galatians 1:19](../../../kjv/galatians/1/19)),
yet he classes himself with those Jews whom he addresses, "unto
us"; for like them in many particulars (for example, the agony
in Gethsemane, [Hebrews 5:7](../../../kjv/hebrews/5/7)), he was
dependent for autoptic information on the twelve apostles. So the
*discourses* of Jesus, for example, the Sermon on the Mount, and
the first proclamation of the Gospel kingdom by the Lord ([Hebrews 5:7](../../../kjv/hebrews/5/7)), he could only know by the report of the Twelve: so the
saying, "It is more blessed to give than to receive" ([Hebrews 5:7](../../../kjv/hebrews/5/7)). Paul mentions what they had *heard,* rather than
what they had *seen,* conformably with what he began with,
[Hebrews 1:1](../../../kjv/hebrews/1/1); [Hebrews 1:2](../../../kjv/hebrews/1/2),
"spake . . . spoken." Appropriately also in his Epistles to
Gentiles, he dwells on his independent call to the apostleship of the
Gentiles; in his Epistle to the Hebrews, he appeals to the apostles
who had been long with the Lord (compare [Acts 1:21](../../../kjv/acts/1/21);
[Acts 10:41](../../../kjv/acts/10/41)): so in his sermon to
the Jews in Antioch of Pisidia ([Acts 10:41](../../../kjv/acts/10/41)); and "he only appeals to the testimony of these
apostles in a general way, in order that he may bring the Hebrews to
the Lord alone" [BENGEL],
not to become partisans of particular apostles, as Peter, the apostle
of the circumcision, and James, the bishop of Jerusalem. This verse
implies that the Hebrews of the *churches of Palestine and Syria*
(or those of them dispersed in Asia Minor [BENGEL],
[1 Peter 1:1](../../../kjv/1-peter/1/1), or in Alexandria) were
primarily addressed in this Epistle; for of none so well could it be
said, the Gospel was confirmed to them by the immediate hearers of
the Lord: the past tense, "was confirmed," implies some
little time had elapsed since this testification by eye-witnesses.

**4. them**—rather, "God also
[as well as Christ, [Hebrews 2:3](../../../kjv/hebrews/2/3)]
bearing witness to it," c., joining in attestation of *it.*"
**signs and wonders**—performed
by Christ and His apostles. "Signs" and miracles, or other
facts regarded as *proofs* of a divine mission "wonders"
are miracles viewed as prodigies, causing *astonishment*
([Acts 2:22](../../../kjv/acts/2/22); [Acts 2:33](../../../kjv/acts/2/33));
"powers" are miracles viewed as evidences of superhuman
*power.*
**divers miracles**—*Greek,*
"varied (miraculous) *powers*" ([Acts 2:33](../../../kjv/acts/2/33)) granted to the apostles after the ascension.
**gifts,** c.—*Greek,*
"distributions." The gift of the Holy Spirit was given to
Christ without measure ([John 3:34](../../../kjv/john/3/34)),
but to us it is distributed in various measures and operations
([Romans 12:3](../../../kjv/romans/12/3) [Romans 12:6](../../../kjv/romans/12/6);
[1 Corinthians 12:4-11](../../../kjv/1-corinthians/12/4-11)).
**according to his own
will**—God's free and sovereign will, assigning one gift of the
Spirit to one, another to another ([Acts 5:32](../../../kjv/acts/5/32);
[Ephesians 1:5](../../../kjv/ephesians/1/5)).

**5. For**—confirming the
assertion, [Hebrews 2:2](../../../kjv/hebrews/2/2); [Hebrews 2:3](../../../kjv/hebrews/2/3),
that the new covenant was spoken by One higher than the mediators of
the old covenant, namely, angels. Translate in the *Greek*
order, to bring out the proper emphasis, "Not the angels hath
He," c.
**the world to come**—implying,
He *has* subjected to angels *the existing world,* the Old
Testament dispensation (then still partly existing as to its
framework), [Hebrews 2:2](../../../kjv/hebrews/2/2), the
political kingdom of the earth ([Daniel 4:13](../../../kjv/daniel/4/13)
[Daniel 10:13](../../../kjv/daniel/10/13); [Daniel 10:20](../../../kjv/daniel/10/20);
[Daniel 10:21](../../../kjv/daniel/10/21); [Daniel 12:1](../../../kjv/daniel/12/1)),
and the natural elements ([Revelation 9:11](../../../kjv/revelation/9/11);
[Revelation 16:4](../../../kjv/revelation/16/4)). and even individuals
([Matthew 18:10](../../../kjv/matthew/18/10)). "The world to
come" is the new dispensation brought in by Christ, beginning in
grace here, to be completed in glory hereafter. It is called "to
come," or "about to be," as at the time of its being
subjected to Christ by the divine decree, it was as yet a thing of
the future, and is still so to us, in respect to its full
consummation. In respect to the *subjecting* of all things to
Christ in fulfilment of [Matthew 18:10](../../../kjv/matthew/18/10), the realization is still "to come." Regarded
from the Old Testament standpoint, which looks prophetically forward
to the New Testament (and the Jewish priesthood and Old Testament
ritual were in force then when Paul wrote, and continued till their
forcible abrogation by the destruction of Jerusalem), it is "the
world to come"; Paul, as addressing Jews, appropriately calls it
so, according to their conventional way of viewing it. We, like them,
still pray, "Thy kingdom come"; for its *manifestation*
in glory is yet future. "This world" is used in contrast to
express the present fallen condition of the world ([Matthew 18:10](../../../kjv/matthew/18/10)). Believers belong not to this present world course, but by
faith rise in spirit to "the world to come," making it a
present, though internal. reality. Still, in the present world,
natural and social, angels are mediately rulers under God in some
sense: not so in the coming world: man in it, and the Son of man,
man's Head, are to be supreme. Hence greater reverence was paid to
angels by men in the Old Testament than is permitted in the New
Testament. For man's nature is exalted in Christ now, so that angels
are our "fellow servants" ([Matthew 18:10](../../../kjv/matthew/18/10)). In their ministrations they stand on a different footing
from that on which they stood towards us in the Old Testament. We are
"brethren" of Christ in a nearness not enjoyed even by
angels ([Hebrews 2:10-12](../../../kjv/hebrews/2/10-12);
[Hebrews 2:16](../../../kjv/hebrews/2/16)).

**6. But**—It is not to angels the
Gospel kingdom is subject, BUT
. . .
**one . . . testified**—the
usual way of quoting Scripture to readers familiar with it. praises Jehovah for exalting MAN,
so as to subject all the works of God on earth to him: this dignity
having been lost by the first Adam, is realized only in Christ the
Son of man, the Representative Man and Head of our redeemed race.
Thus Paul proves that it is to MAN,
not to *angels,* that God has subjected the "world to
come." In [Hebrews 2:6-8](../../../kjv/hebrews/2/6-8),
MAN is spoken of *in
general* ("him . . . him . . . his); then at [Hebrews 2:6-58](../../../kjv/hebrews/2/6-58), first JESUS is
introduced as fulfilling, as man, all the conditions of the prophecy,
and passing through death Himself; and so consequently bringing us
men, His "brethren," to "glory and honor."
**What,** &c.—How
insignificant in himself, yet how exalted by God's grace! (Compare [Hebrews 2:6-58](../../../kjv/hebrews/2/6-58)). The *Hebrew,* "*Enosh*" and
"*Ben-Adam,*" express "man" and "Son of
man" in his weakness: "Son of man" is here used of *any*
and *every child of man:* unlike, seemingly, the lord of
creation, such as he was originally ([Hebrews 2:6-58](../../../kjv/hebrews/2/6-58)), and such as he is designed to be ([Hebrews 2:6-58](../../../kjv/hebrews/2/6-58)), and such as he actually is by title and shall hereafter
more fully be in the person of, and in union with, Jesus,
pre-eminently the Son of man ([Hebrews 2:6-58](../../../kjv/hebrews/2/6-58)).
**art mindful**—as of one
absent.
**visitest**—*lookest
after* him, as one present.

**7. a little**—not as BENGEL,
"a little *time.*"
**than the angels**—*Hebrew,*
"than God," "*Elohim,*" that is, the
abstract qualities of God, such as *angels* possess in an
inferior form; namely, heavenly, spiritual, incorporeal natures. Man,
in his original creation, was set next beneath them. So the man
Jesus, though Lord of angels, when He emptied Himself of the
externals of His Divinity (see on ), was in His human nature "a little lower than the
angels"; though this is not the primary reference here, but *man*
in general.
**crownedst him with glory and
honour**—as the appointed kingly vicegerent of God over this
earth ([Genesis 1:1-2](../../../kjv/genesis/1/1-2)).
**and didst set him over the
works of thy hands**—omitted in some of the oldest manuscripts;
but read by others and by oldest versions: so [Genesis 1:1-1](../../../kjv/genesis/1/1-1), "Thou madest him to have dominion over the works of thy
hands."

**8.** (.)
**For in that**—that is,
"For in that" *God saith in the eighth Psalm,* "He
put the all things (so the *Greek, the* all things just
mentioned) in subjection under him (man), He left nothing . . . As no
limitation occurs in the sacred writing, the "all things"
must include heavenly, as well as earthly things (compare [1 Corinthians 3:21](../../../kjv/1-corinthians/3/21);
[1 Corinthians 3:22](../../../kjv/1-corinthians/3/22)).
**But now**—As things now
are, we see not yet *the* all things put under man.

**9. But**—We see not *man*
as yet exercising lordship over all things, "*but rather,*
Him who was made a little lower than the angels (compare ), we behold (*by faith:* a different *Greek* verb
from that for 'we *see,*' , which expresses the impression which our eyes *passively*
receive from objects around us; whereas, 'we behold,' or 'look at,'
implies the *direction* and *intention* of one *deliberately*
regarding something which he tries to see: so [Hebrews 3:19](../../../kjv/hebrews/3/19);
[Hebrews 10:25](../../../kjv/hebrews/10/25), *Greek*), namely,
Jesus, on account of His suffering of death, crowned," c. He is
already crowned, though unseen by us, save by faith hereafter all
things shall be subjected to Him visibly and fully. The ground of His
exaltation is "on accoumt of His having suffered death"
([Hebrews 2:10](../../../kjv/hebrews/2/10); [Philippians 2:8](../../../kjv/philippians/2/8);
[Philippians 2:9](../../../kjv/philippians/2/9)).
**that he by the grace of God**—
([Titus 2:11](../../../kjv/titus/2/11); [Titus 3:4](../../../kjv/titus/3/4)).
The reading of ORIGEN,
"That He *without God*" (*laying aside His Divinity;*
or, for every being *save God:* or perhaps alluding to His
having been temporarily "forsaken," as the Sin-bearer, by
the Father on the cross), is not supported by the manuscripts. The
"that," c., is connected with "crowned with glory,"
&c., thus: His exaltation after sufferings is the *perfecting*
or consummation of His work ([Titus 3:4](../../../kjv/titus/3/4)) for us: without it His death would have been ineffectual
with it, and from it, flows the result *that His tasting of death
is available for* (in behalf of, for the good of) *every man.*
He is crowned as the Head in heaven of our common humanity,
presenting His blood as the all-prevailing plea for us. This
coronation above makes His death applicable for *every*
individual *man* (observe the singular; not merely "for all
men"), [Hebrews 4:14](../../../kjv/hebrews/4/14); [Hebrews 9:24](../../../kjv/hebrews/9/24);
[1 John 2:2](../../../kjv/1-john/2/2). "Taste death"
implies His personal experimental undergoing of death: death of the
body, and death (spiritually) of the soul, in His being forsaken of
the Father. "As a physician first tastes his medicines to
encourage his sick patient to take them, so Christ, when all men
feared death, in order to persuade them to be bold in meeting it,
tasted it Himself, though He had no need" [CHRYSOSTOM].
([Hebrews 2:14](../../../kjv/hebrews/2/14); [Hebrews 2:15](../../../kjv/hebrews/2/15)).

**10. For**—giving a reason why
"the grace of God" required that Jesus "should taste
death."
**it became him**—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.
**for whom**—God the Father
([Romans 11:36](../../../kjv/romans/11/36); [1 Corinthians 8:6](../../../kjv/1-corinthians/8/6);
[Revelation 4:11](../../../kjv/revelation/4/11)). In [Revelation 4:11](../../../kjv/revelation/4/11) the same is said of Christ.
**all things**—*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.
**in bringing**—The *Greek*
is past, "having brought as He did," namely, *in His
electing purpose* (compare "ye *are* sons," namely,
in His purpose, [Galatians 4:6](../../../kjv/galatians/4/6); [Ephesians 1:4](../../../kjv/ephesians/1/4)),
a purpose which is accomplished in Jesus being "perfected
through sufferings."
**many**— ([Ephesians 1:4](../../../kjv/ephesians/1/4)). "The Church" ([Ephesians 1:4](../../../kjv/ephesians/1/4)), "the general assembly" ([Ephesians 1:4](../../../kjv/ephesians/1/4)).
**sons**—no longer *children*
as under the Old Testament law, but *sons* by adoption.
**unto glory**—to share
Christ's "glory" ([Hebrews 2:9](../../../kjv/hebrews/2/9);
compare [Hebrews 2:7](../../../kjv/hebrews/2/7); [John 17:10](../../../kjv/john/17/10);
[John 17:22](../../../kjv/john/17/22); [John 17:24](../../../kjv/john/17/24);
[Romans 8:21](../../../kjv/romans/8/21)). Sonship, holiness ([Romans 8:21](../../../kjv/romans/8/21)), and glory, are inseparably joined. "Suffering,"
"salvation," and "glory," in Paul's writings,
often go together ([2 Timothy 2:10](../../../kjv/2-timothy/2/10)).
*Salvation* presupposes *destruction,* deliverance from
which for us required Christ's "sufferings."
**to make . . . perfect**—"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,"
[Luke 24:26](../../../kjv/luke/24/26); [John 19:30](../../../kjv/john/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 [Hebrews 7:28](../../../kjv/hebrews/7/28); compare
*Margin*) by the finished expiation of His death, as our perfect
High Priest, and so our "Captain of salvation" ([Hebrews 7:28](../../../kjv/hebrews/7/28)). This agrees with [Hebrews 7:28](../../../kjv/hebrews/7/28), "He that sanctifieth," that is, consecrates them
by Himself being made a consecrated offering for them. So [Hebrews 10:14](../../../kjv/hebrews/10/14);
[Hebrews 10:29](../../../kjv/hebrews/10/29); [John 17:19](../../../kjv/john/17/19):
by the perfecting of His consecration for them in His death, He
perfects their consecration, and so throws open access to glory
([Hebrews 10:19-21](../../../kjv/hebrews/10/19-21); [Hebrews 5:9](../../../kjv/hebrews/5/9);
[Hebrews 9:9](../../../kjv/hebrews/9/9) accord with this sense).
**captain of,**
&c.—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 ([Hebrews 9:9](../../../kjv/hebrews/9/9)). The same *Greek* is in [Hebrews 9:9](../../../kjv/hebrews/9/9), "*Author* of our faith." [Hebrews 9:9](../../../kjv/hebrews/9/9), "*Prince* of life" ([Hebrews 9:9](../../../kjv/hebrews/9/9)). Preceding others by His example, as well as the originator
of our salvation.

**11. he that sanctifieth**—Christ
who once for all consecrates His people to God (, bringing them nigh to Him as the consequence) and everlasting
glory, by having consecrated Himself for them in His being made
"perfect (as their expiatory sacrifice) through sufferings"
([Hebrews 2:10](../../../kjv/hebrews/2/10); [Hebrews 10:10](../../../kjv/hebrews/10/10);
[Hebrews 10:14](../../../kjv/hebrews/10/14); [Hebrews 10:29](../../../kjv/hebrews/10/29);
[John 17:17](../../../kjv/john/17/17); [John 17:19](../../../kjv/john/17/19)).
God in His electing love, by Christ's finished work, *perfectly*
sanctifies them to God's service and to heaven *once for all:*
then they are *progressively* sanctified by the transforming
Spirit "Sanctification is glory working in embryo; glory is
sanctification come to the birth, and manifested" [ALFORD].
**they who are
sanctified**—*Greek,* "they that are being sanctified"
(compare the use of "sanctified," [John 17:19](../../../kjv/john/17/19)).
**of one**—Father, God: not
in the sense wherein He is Father of *all* beings, as angels;
for these are excluded by the argument ([John 17:19](../../../kjv/john/17/19)); but as He is Father of His *spiritual human* sons,
Christ the Head and elder Brother, and His believing people, the
members of the body and family. Thus, this and the following verses
are meant to justify his having said, "many *sons*"
([Hebrews 2:10](../../../kjv/hebrews/2/10)). "Of one"
is not "of one father *Adam,*" or "Abraham,"
as BENGEL and others
suppose. For the Saviour's participation in the *lowness* of our
humanity is not mentioned till [Hebrews 2:10](../../../kjv/hebrews/2/10), and then as a consequence of what precedes. Moreover, "Sons
*of God*" is, in Scripture usage, the dignity obtained by
our union with Christ; and our *brotherhood* with Him flows from
*God* being *His* and *our* Father. Christ's Sonship
(by generation) in relation to God is reflected in the sonship (by
adoption) of His brethren.
**he is not ashamed**—though
being the Son *of God,* since they have now by adoption obtained
a like dignity, so that His majesty is not compromised by brotherhood
with them (compare [Hebrews 11:16](../../../kjv/hebrews/11/16)).
It is a striking feature in Christianity that it unites such amazing
contrasts as "our brother and our God" [THOLUCK].
"God makes of sons of men sons of God, because God hath made of
the Son of God the Son of man" [ST.
AUGUSTINE on Psalm 2].

**12.** (.) Messiah declares the name of the Father, not known fully
as Christ's Father, and therefore *their* Father, till after His
crucifixion ([John 20:17](../../../kjv/john/20/17)), among
His brethren ("the Church," that is, the congregation),
that they in turn may praise Him ([John 20:17](../../../kjv/john/20/17)). At [Psalms 22:22](../../../kjv/psalms/22/22), which
begins with Christ's cry, "My God, my God, why hast thou
forsaken me?" and details minutely His sorrows, passes from
Christ's sufferings to His triumph, prefigured by the same in the
experience of David.
**will I sing**—as leader
of the choir ([Psalms 8:2](../../../kjv/psalms/8/2)).

**13. I will put my trust in him**—from
the *Septuagint,* [Isaiah 8:17](../../../kjv/isaiah/8/17),
which immediately precedes the next quotation, "Behold, I and
the children," c. The only objection is the following words,
"and again," usually introduce a *new* quotation,
whereas these two are parts of one and the same passage. However,
this objection is not valid, as the two clauses express distinct
ideas "I will put my trust in Him" expresses His *filial*
confidence in God as His Father, to whom He flees from His
sufferings, and is not disappointed; which His believing brethren
imitate, *trusting* solely in the Father through Christ, and not
in their own merits. "Christ exhibited this "trust,"
not for Himself, for He and the Father are one, but for His own
people" ([Hebrews 2:16](../../../kjv/hebrews/2/16)). Each
fresh aid given Him assured Him, as it does them, of aid for the
future, until the complete victory was obtained over death and hell
[Philippians 1:16](../../../kjv/philippians/1/16) [BENGEL].
**Behold I and the children,**
c.— ([Isaiah 8:18](../../../kjv/isaiah/8/18)). "Sons"
([Hebrews 2:10](../../../kjv/hebrews/2/10)), "brethren"
([Hebrews 2:12](../../../kjv/hebrews/2/12)), and "children,"
imply His right and property in them from everlasting. He speaks of
them as "children" of God, though not yet in being, yet
considered as such in His *purpose,* and presents them before
God the Father, who has given Him them, to be glorified with Himself.
Isaiah (meaning "salvation of Jehovah") typically
represented Messiah, who is at once Father and Son, Isaiah and
Immanuel ([Isaiah 9:6](../../../kjv/isaiah/9/6)). He expresses
his resolve to rely, he and his children, not like Ahaz and the Jews
on the Assyrian king, against the confederacy of Pekah of Israel, and
Rezin of Syria, but on Jehovah and then foretells the deliverance of
Judah by God, in language which finds its antitypical full
realization only in the far greater deliverance wrought by Messiah.
Christ, the antitypical Prophet, similarly, instead of the human
confidences of His age, Himself, and with Him GOD
THE FATHER'S
*children* (who are therefore *His* children, and so
antitypical to *Isaiah's* children, though here regarded as His
"brethren," compare [Isaiah 9:6](../../../kjv/isaiah/9/6); "Father" and "His *seed,*" [Isaiah 9:6](../../../kjv/isaiah/9/6)) led by Him, trust wholly in God for salvation. The
official words and acts of all the prophets find their antitype in
the Great Prophet ([Revelation 19:10](../../../kjv/revelation/19/10)),
just as His kingly office is antitypical to that of the theocratic
kings; and His priestly office to the types and rites of the Aaronic
priesthood.

**14.** He who has thus been shown
to be the "Captain (*Greek,* 'Leader') of salvation"
to the "many sons," by *trusting* and *suffering*
like them, must therefore become *man* like them, in order that
His death may be efficacious for them [ALFORD].
**the children**—before
mentioned ([Hebrews 2:13](../../../kjv/hebrews/2/13)); those
existing in His eternal purpose, though not in actual being.
**are partakers of**—literally,
"have (in His purpose) been partakers" all in common.
**flesh and blood**—*Greek*
oldest manuscripts have "blood and flesh." The inner and
more important element, the *blood,* as the more immediate
vehicle of the soul, stands before the more palpable element, the
flesh; also, with reference to *Christ's blood-shedding* with a
view to which He entered into community with our *corporeal*
life. "The life of the *flesh* is in the *blood;* it
is the blood that maketh an atonement for the soul" ([Leviticus 17:11](../../../kjv/leviticus/17/11);
[Leviticus 17:14](../../../kjv/leviticus/17/14)).
**also**—*Greek,* "in
a *somewhat* similar manner"; not *altogether* in a
like manner. For He, unlike them, was conceived and born not in sin
([Hebrews 4:15](../../../kjv/hebrews/4/15)). But mainly "in
like manner"; not in mere *semblance* of a body, as the
Docetæ heretics taught.
**took part of**—participated
in. The forfeited inheritance (according to Jewish law) was ransomed
by the nearest of kin; so Jesus became our nearest of kin by His
assumed humanity, in order to be our Redeemer.
**that through death**—which
He could not have undergone as God but only by becoming man. Not by
Almighty power but *by His death* (so the *Greek*) He
overcame death. "Jesus suffering death overcame; Satan wielding
death succumbed" [BENGEL].
As David cut off the head of Goliath with the giant's own sword
wherewith the latter was wont to win his victories. Coming to redeem
mankind, Christ made Himself a sort of hook to destroy the devil; for
in Him there was His humanity to attract the devourer to Him, His
divinity to pierce him, apparent weakness to provoke, hidden power to
transfix the hungry ravisher. The *Latin* epigram says, *Mors
mortis morti mortem nisi morte tu lisset, Æternæ* *vitæ janua
clausa foret.* "Had not death by death borne to death the
death of Death, the gate of eternal life would have been closed".
**destroy**—literally,
"render powerless"; deprive of all power to hurt His
people. "That thou mightest still the enemy and avenger"
([Psalms 8:2](../../../kjv/psalms/8/2)). The same *Greek*
verb is used in [2 Timothy 1:10](../../../kjv/2-timothy/1/10),
"abolished death." There is no more death for believers.
Christ plants in them an undying seed, the germ of heavenly
immortality, though believers have to pass through natural death.
**power**—Satan is "strong"
([Matthew 12:29](../../../kjv/matthew/12/29)).
**of death**—implying that
*death* itself is a *power* which, though originally
foreign to human nature, now reigns over it ([Romans 5:12](../../../kjv/romans/5/12);
[Romans 6:9](../../../kjv/romans/6/9)). The power which death
has Satan wields. The author of sin is the author of its
consequences. Compare "power of the enemy" ([Romans 6:9](../../../kjv/romans/6/9)). Satan has acquired over man (by God's law, [Genesis 2:17](../../../kjv/genesis/2/17);
[Romans 6:23](../../../kjv/romans/6/23)) the power of death by
man's sin, death being the executioner of sin, and man being Satan's
"*lawful* captive." Jesus, by dying, has made the
dying His own ([Romans 14:9](../../../kjv/romans/14/9)), and
has taken the prey from the mighty. Death's power was manifest; he
who wielded that power, lurking beneath it, is here expressed,
namely, Satan. Wisdom 2:24, "By the envy of the devil, death
entered into the world."

**15. fear of death**—even before
they had experienced its actual *power.*
**all their lifetime**—Such
a life can hardly be called life.
**subject to bondage**—literally,
"subjects *of* bondage"; not merely *liable to*
it, but *enthralled in* it (compare [Romans 8:15](../../../kjv/romans/8/15);
[Galatians 5:1](../../../kjv/galatians/5/1)). Contrast with this
*bondage,* the *glory* of the "sons" ([Galatians 5:1](../../../kjv/galatians/5/1)). "Bondage" is defined by Aristotle, "The
living not as one chooses"; "liberty," "the
living as one chooses." Christ by delivering us from the curse
of God against our sin, has taken from death all that made it
formidable. Death, viewed apart from Christ, can only fill with
horror, if the sinner dares to think.

**16. For verily**—*Greek,*
"For *as we all know*"; "For as you will
doubtless grant." Paul probably alludes to [Isaiah 41:8](../../../kjv/isaiah/41/8);
[Jeremiah 31:32](../../../kjv/jeremiah/31/32), *Septuagint,*
from which all *Jews* would know well that the fact here stated
as to Messiah was what the prophets had led them to expect.
**took not on*****him*****,**
c.—rather, "It is not angels that He is *helping* (the
present tense implies *duration*) but it is the seed of Abraham
that He is *helping.*" The verb is literally, *to help by
taking one by the hand,* as in [Jeremiah 31:32](../../../kjv/jeremiah/31/32), "When I took them by the hand," c. Thus it answers
to "succor," [Hebrews 2:18](../../../kjv/hebrews/2/18),
and "deliver," [Hebrews 2:15](../../../kjv/hebrews/2/15).
"Not angels," who have no flesh and blood, but "the
children," who have "flesh and blood," He takes hold
of to help by "Himself taking part of the same" ([Hebrews 2:15](../../../kjv/hebrews/2/15)). Whatever effect Christ's work may have on angels, He is
not taking hold to help them by suffering in their nature to deliver
them from death, as in our case.
**the seed of Abraham**—He
views Christ's redemption (in compliment to the Hebrews whom he is
addressing, and as enough for his present purpose) with reference to
Abraham's seed, *the Jewish nation,* primarily not that he
excludes the Gentiles ([Hebrews 2:9](../../../kjv/hebrews/2/9),
"for every man"), who, when believers, are the seed of
Abraham spiritually (compare [Hebrews 2:12](../../../kjv/hebrews/2/12);
[Psalms 22:22](../../../kjv/psalms/22/22); [Psalms 22:25](../../../kjv/psalms/22/25);
[Psalms 22:27](../../../kjv/psalms/22/27)), but direct reference
to them (such as is in [Romans 4:11](../../../kjv/romans/4/11);
[Romans 4:12](../../../kjv/romans/4/12); [Romans 4:16](../../../kjv/romans/4/16);
[Galatians 3:7](../../../kjv/galatians/3/7); [Galatians 3:14](../../../kjv/galatians/3/14);
[Galatians 3:28](../../../kjv/galatians/3/28); [Galatians 3:29](../../../kjv/galatians/3/29))
would be out of place in his present argument. It is the same
argument for Jesus being the Christ which Matthew, writing his Gospel
for the Hebrews, uses, tracing the genealogy of Jesus from Abraham,
the father of the Jews, and the one to whom the promises were given,
on which the Jews especially prided themselves (compare [Romans 9:4](../../../kjv/romans/9/4);
[Romans 9:5](../../../kjv/romans/9/5)).

**17. Wherefore**—*Greek,*
"Whence." Found in *Paul's* speech, .
**in all things**—which are
incidental to manhood, the being born, nourished, growing up,
suffering. *Sin* is not, in the original constitution of man, a
necessary attendant of manhood, so He had no sin.
**it behooved him**—by
moral necessity, considering what the justice and love of God
required of Him as Mediator (compare ), the office which He had voluntarily undertaken in order to
"help" man ([Hebrews 2:16](../../../kjv/hebrews/2/16)).
**his brethren**— ([Hebrews 2:16](../../../kjv/hebrews/2/16)); "the seed of Abraham" ([Hebrews 2:16](../../../kjv/hebrews/2/16)), and so also the spiritual seed, His elect out of all
mankind.
**be,** c.—rather as *Greek,*
"that He might *become* High Priest" He was *called*
so, when He was "made perfect by the things which He suffered"
([Hebrews 2:10](../../../kjv/hebrews/2/10); [Hebrews 5:8-10](../../../kjv/hebrews/5/8-10)).
He was actually *made* so, when He entered within the veil, from
which last flows His ever continuing intercession as Priest for us.
The death, as man, must first be, in order that the bringing in of
the blood into the heavenly Holy Place might follow, in which
consisted the expiation as High Priest.
**merciful**—to "the
*people*" deserving wrath by "sins." *Mercy*
is a prime requisite in a priest, since his office is to help the
wretched and raise the fallen: such *mercy* is most likely to be
found in one who has a fellow-feeling with the afflicted, having been
so once Himself ([Hebrews 4:15](../../../kjv/hebrews/4/15)); not
that the Son of God needed to be taught by suffering to be merciful,
but that in order to save us He needed to take our manhood with all
its sorrows, thereby qualifying Himself, by experimental suffering
with us, to be our sympathizing High Priest, and assuring us of His
entire fellow-feeling with us in every sorrow. So in the main CALVIN
remarks here.
**faithful**—true to God
([Hebrews 3:5](../../../kjv/hebrews/3/5); [Hebrews 3:6](../../../kjv/hebrews/3/6))
and to man ([Hebrews 10:23](../../../kjv/hebrews/10/23)) in the
mediatorial office which He has undertaken.
**high priest**—which Moses
was not, though "faithful" ([Hebrews 10:23](../../../kjv/hebrews/10/23)). Nowhere, except in [Psalms 110:4](../../../kjv/psalms/110/4);
[Zechariah 6:13](../../../kjv/zechariah/6/13), and in this Epistle, is
Christ expressly called a *priest.* In this Epistle alone His
priesthood is professedly discussed; whence it is evident how
necessary is this book of the New Testament. In [Psalms 110:1-7](../../../kjv/psalms/110/1-7);
[Zechariah 6:13](../../../kjv/zechariah/6/13), there is added mention
of the *kingdom* of Christ, which elsewhere is spoken of without
the *priesthood,* and that frequently. On the cross, whereon as
Priest He offered the sacrifice, He had the title "King"
inscribed over Him [BENGEL].
**to make reconciliation for
the sins**—rather as *Greek,* "to propitiate (in
respect to) the sins"; "to expiate the sins." Strictly
divine *justice* is "propitiated"; but God's *love*
is as much from everlasting as His justice; therefore, lest Christ's
sacrifice, or its typical forerunners, the legal sacrifices, should
be thought to be antecedent to God's grace and love, neither are said
in the Old or New Testament to have *propitiated God;* otherwise
Christ's sacrifices might have been thought to have first induced God
to love and pity man, instead of (as the fact really is) His love
having *originated* Christ's sacrifice, whereby divine justice
and divine love are harmonized. The sinner is brought by that
sacrifice into God's favor, which by sin he had forfeited; hence his
right prayer is, "God *be propitiated* (so the *Greek*)
to me who am a sinner" ([Zechariah 6:13](../../../kjv/zechariah/6/13)). Sins bring death and "the fear of death" ([Zechariah 6:13](../../../kjv/zechariah/6/13)). He had no sin Himself, and "made reconciliation for
the iniquity" of all others ([Zechariah 6:13](../../../kjv/zechariah/6/13)).
**of the people**—"the
seed of Abraham" ([Hebrews 2:16](../../../kjv/hebrews/2/16));
the literal Israel first, and then (in the design of God), through
Israel, the believing Gentiles, the spiritual Israel ([Hebrews 2:16](../../../kjv/hebrews/2/16)).

**18. For**—explanation of how His
being *made like His brethren in all things* has made Him *a
merciful and faithful High Priest* for us ().
**in that**—rather as
*Greek,* "wherein He suffered Himself; having been tempted,
He is able to succor them *that are being tempted*" in the
same temptation; and as "He was tempted (tried and afflicted) in
all points," He is able (by the power of *sympathy*) to
succor us in all possible temptations and trials incidental to man
([Hebrews 4:16](../../../kjv/hebrews/4/16); [Hebrews 5:2](../../../kjv/hebrews/5/2)).
He is the antitypical Solomon, having for every grain of Abraham's
seed (which were to be as the sand for number), "largeness of
heart even as the sand that is on the seashore" ([Hebrews 5:2](../../../kjv/hebrews/5/2)). "Not only as God He knows our trials, but also as man
He knows them by experimental feeling."

```json
{"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/search?q={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2#primaryimage","inLanguage":"en-US","url":"https://realbiblebelievers.com/images/missing.jpg","contentUrl":"https://realbiblebelievers.com/images/missing.jpg","width":640,"height":370,"caption":"Commentary Critical and Explanatory on the Whole Bible -  Hebrews 2"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2#webpage","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2","name":"Commentary Critical and Explanatory on the Whole Bible -  Hebrews 2","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2#primaryimage"},"datePublished":null,"dateModified":null,"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"CHAPTER 2   :-. DANGER OF\nNEGLECTING SO\nGREAT SALVATION,\nFIRST SPOKEN\nBY CHRIST; TO WHOM,\nNOT TO ANGELS,\nTHE NEW\nDISPENSATION WAS\nSUBJECTED; THOUGH HE\nWAS","breadcrumb":{"@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries","url":"https://realbiblebelievers.com/commentaries","name":"Commentaries"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible","name":"Commentary Critical and Explanatory on the Whole Bible"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews","name":"Hebrews"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/2","name":"2"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]}
```