People's New Testament
Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
2:1 The Superiority of the New Dispensation
SUMMARY OF HEBREWS 2:
The Danger of Neglecting the Great Salvation; the Salvation. Offered by Christ. The Superiority of Christ to the Angels Further Shown. Christ, the Divine Man, Put Over All Things. Fitted to Be Our Savior by Taking Upon Himself Humanity; and by. Suffering. Hence, He Took Not the Nature of Angels, but Became the Seed. of Abraham. He, a Tempted and Suffering Savior, Can Succor Us Who Suffer and. Are Tempted.
Therefore we ought to give the more earnest heed. Because the message to us is spoken, not by angels or prophets, but by the Son of God.
To the things which we have heard. To Christ's gospel, and to his words of instruction.
Lest at any time we should let them slip. Lest we should let them slip from us because we drift away from them and refuse to heed them.
For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
2:2 For if the word spoken by angels. The Jewish law. See notes on Ac 7:53 Ga 3:19. The law was given through the medium of angels, as was confessed by the Jews. See Josephus ( Antiq. 15:5, sec. 3).
Was steadfast. Confirmed by a penalty upon transgressors.
And every transgression and disobedience received a just recompence of reward. Nothing is plainer in all Jewish history than that obedience to the law was rewarded and disobedience punished.
How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
2:3 How shall we escape. How then, if this was true of the law, can we hope to escape if he neglect the message of the Son?
So great salvation. Not a temporal, but an eternal salvation, the salvation of the gospel.
Which at the first began to be spoken by the Lord. More especially after his death and resurrection when he bade his disciples go into all the world and preach the gospel to every creature.
Which was confirmed unto us by them that heard him. If Paul was the writer of Hebrews he places himself in the position of the church, for elsewhere he tells us plainly that he received the gospel from the Lord himself. The apostles who had heard and seen the risen Christ first proclaimed his gospel publicly on Pentecost, an event evidently alluded to in this passage.
God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
2:4 God also bearing them testimony, etc. God bore witness to the truth of their words by the signs and wonders of Pentecost. He also bore witness afterwards by giving them miraculous powers, and by the extraordinary gifts of the Holy Spirit. Note that when he Law was given on Sinai God bore witness by signs and wonders. Also when the gospel, the message of Christ, was given on Mt. Zion God bore witness with signs and wonders.
For unto the angels hath he not put in subjection the world to come, whereof we speak.
2:5 For to the angels he hath not put in subjection the world to come. Literally, the inhabited earth in the future. The Jewish dispensation was called by the Jews the present world. A dispensation following it would be the world to come. The reference is rather to the future gospel ages than to the eternal world. These are not subjected to the angels.
But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
2:6 But one in a certain place testified. David, in Ps 8:4-6.
Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
2:7 Thou madest him a little lower than the angels. Man, for the time, was made lower than the angels (Ps 8:4).
Thou didst crown him with glory and honour. Yet he was crowned, as the Psalmist tells us, with glory and honor (Ps 8:5),
and didst set him over the works of thy hands. And given dominion (Ps 8:6).
Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
2:8 Thou hadst put all things in subjection under his feet. This introduces the point of the quotation. It declares that all things (except God) have been made subject to man (1Co 15:27).
But now we see not yet all things subjected to him. But we do not see our race in dominion over the heavens, the powers of natural and eternal world.
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
2:9 But we see Jesus. Jesus is the solution of the problem. He was made while in the flesh on earth apparently
lower than the angels, and suffered death, but he, the Son of Man, who died as mortals die, the now glorified man, has all authority... in heaven and in earth (Mt 28:18). Through him, the Son of Man, all things are subjected to glorified humanity.
Thst he by the grace of God should taste death for every man. To die. He became man in order that he might die for every man, and because of the suffering of death was crowned (Php 2:9). It was after his suffering that all power was given unto his hands. Compare 1Co 15:27 Eph 1:20 Php 3:21.
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.
2:10 For it was fitting for him. It became God, was fitting, and God's purpose.
For whom are all things. God, who is over all and possesses all. Paul uses this expression in Ro 11:36 Col 1:6 1Co 8:6.
The captain of their salvation. Christ, a Prince and a Leader.
Perfect through sufferings. Not perfect in holiness, for he was sinless, but perfectly fitted to be our Savior. To this end it was needful that he should also suffer as one of our race.
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
2:11 Both he that sanctifieth and they who are sanctified. He who makes men holy by purging them of their sins, and those who are made holy are
all of one. Are made of one nature because he took our nature and suffered. Hence
he is not ashamed to call them, all the saved, though they are mortals, by the name of
brethren. This is done in the Hebrew Scriptures (Ps 22:22). The language quoted from the Psalm is ascribed to Christ, but is addressed to God. The point is that the speaker calls the worshipers brethren.
Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
2:12 In the midst of the church. Congregation is the term used in Ps 22:22. The Revised Version has so rendered it here.
And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
2:13 And again. A quotation is now given from Isa 8:17,18.
Behold I and the children which God hath given me. The Messiah is represented associating himself with the saints as all children of God. The point is that Christ makes himself the brother of the saved. The verses from Isaiah are quoted in order to give this point clearly.
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
2:14 He also himself likewise took part of the same. As these children are all mortal he, though divine, took on our mortality. He did this,
that through death he might destroy him that had the power of death. That he might bring to nought the power of him who first brought death on our race, that is, the devil. It was needful; that he be clothed with mortality in order to die, and needful to die in order to deliver men from the power of sin and give them a glorious hope.
And deliver them who through fear of death were all their lifetime subject to bondage.
2:15 Deliver them. Not only from sin, which gives death its sting (1Co 15:56), but from all fear of death by giving the hope of a blessed life to come.
For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
2:16 He took not on him the nature of angels. He did not lay hold of an angel form in order to save angels, but the human form and nature, in order to be our Savior. He chose to be
the seed of Abraham, being the Son of Mary, a descendant of Abraham (Mt 1:1 Lu 3:34).
Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
2:17 It behoved him to be made like his brethren. Hence, for the reasons given above, it was necessary that he take our nature.
That he might be a merciful and faithful high priest. To be our high priest he must be in full sympathy with us, having experienced our trials and our sufferings.
To make reconciliation for the sins of the people. As our high priest he made atonement for us. Conscious of all our frailties he intercedes for us. In him, the Divine man, all who are found in him are justified before God.
For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
2:18 In that he himself hath suffered being tempted, he is able to sympathize with all who suffer and to
succor them that are tempted, all who have trials and need help.
These two chapters show that Christ is higher than the angels, and hence that the gospel is superior in its demands to the Law. They show that to Christ as the Son of Man, subjected to death, and glorified, all things have been subjected; that he becomes a brother to the saints, and that he took our nature, suffered, and tasted death, in order that he might become a faithful and merciful high priest, touched with a feeling of our infirmities, able to make atonement for us, and to come to us with an Elder Brother's help in every time of need.