<hi type="bold">3. we--</hi>who have received the message of salvation so clearly delivered to us (compare <reference osisRef="Heb.12.25">He 12:25</reference>).

<hi type="bold">so great salvation--</hi>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 (<reference osisRef="Heb.2.10">He 2:10</reference>).

<hi type="bold">which--</hi>"inasmuch as it is a salvation which began," &c.

<hi type="bold">spoken by the Lord--</hi>as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (<reference osisRef="Heb.2.2">He 2:2</reference>). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare <reference osisRef="Heb.2.5">He 2:5</reference>). Angels recognize Him as "the Lord" (<reference osisRef="Matt.28.6">Mt 28:6</reference>; <reference osisRef="Luke.2.11">Lu 2:11</reference>).

<hi type="bold">confirmed unto us--</hi>not by penalties, as the law was confirmed, but by spiritual gifts (<reference osisRef="Heb.2.4">He 2:4</reference>).

<hi type="bold">by them that heard him--</hi>(Compare <reference osisRef="Luke.1.2">Lu 1:2</reference>). Though Paul had a special and independent revelation of Christ (<reference osisRef="Gal.1.16">Ga 1:16</reference>, 17, 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, <reference osisRef="Heb.5.7">He 5:7</reference>), 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 (<reference osisRef="Matt.4.17">Mt 4:17</reference>), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (<reference osisRef="Acts.20.35">Ac 20:35</reference>). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, <reference osisRef="Heb.1.1">He 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>, "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 <reference osisRef="Acts.1.21">Ac 1:21</reference>; 10:41): so in his sermon to the Jews in Antioch of Pisidia (<reference osisRef="Acts.13.31">Ac 13:31</reference>); 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], <reference osisRef="1Pet.1.1">1Pe 1:1</reference>, 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.

3. we-- who have received the message of salvation so clearly delivered to us (compare He 12:25). 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 (He 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 (He 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 He 2:5). Angels recognize Him as "the Lord" (Mt 28:6; Lu 2:11). confirmed unto us-- not by penalties, as the law was confirmed, but by spiritual gifts (He 2:4). by them that heard him-- (Compare Lu 1:2). Though Paul had a special and independent revelation of Christ (Ga 1:16, 17, 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, He 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 (Mt 4:17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (Ac 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, He 1:1, 2, "spake... spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare Ac 1:21; 10:41): so in his sermon to the Jews in Antioch of Pisidia (Ac 13:31); and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [Bengel], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [Bengel], 1Pe 1:1, or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.


<hi type="bold">4. them--</hi>rather, "God also [as well as Christ, He 2:3] bearing witness to it," &c., joining in attestation of it."

<hi type="bold">signs and wonders--</hi>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 (<reference osisRef="Acts.2.22">Ac 2:22</reference>, 33); "powers" are miracles viewed as evidences of superhuman power.

<hi type="bold">divers miracles--</hi>Greek, "varied (miraculous) powers" (<reference osisRef="2Cor.12.12">2Co 12:12</reference>) granted to the apostles after the ascension.

<hi type="bold">gifts, &c.--</hi>Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (<reference osisRef="John.3.34">Joh 3:34</reference>), but to us it is distributed in various measures and operations (<reference osisRef="Rom.12.3">Ro 12:3</reference>, <reference osisRef="Rom.12.6">6</reference>, &c.; <reference osisRef="1Cor.12.4-1Cor.12.11">1Co 12:4-11</reference>).

<hi type="bold">according to his own will--</hi>God's free and sovereign will, assigning one gift of the Spirit to one, another to another (<reference osisRef="Acts.5.32">Ac 5:32</reference>; <reference osisRef="Eph.1.5">Ep 1:5</reference>).

4. them-- rather, "God also [as well as Christ, He 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 (Ac 2:22, 33); "powers" are miracles viewed as evidences of superhuman power. divers miracles-- Greek, "varied (miraculous) powers" (2Co 12:12) granted to the apostles after the ascension. gifts, &c.-- Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (Joh 3:34), but to us it is distributed in various measures and operations (Ro 12:3, 6, &c.; 1Co 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 (Ac 5:32; Ep 1:5).


<hi type="bold">5. For--</hi>confirming the assertion, <reference osisRef="Heb.2.2">He 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>, 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.

<hi type="bold">the world to come--</hi>implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), <reference osisRef="Heb.2.2">He 2:2</reference>, the political kingdom of the earth (<reference osisRef="Dan.4.13">Da 4:13</reference>; <reference osisRef="Dan.10.13">10:13</reference>, 20, 21; <reference osisRef="Dan.12.1">12:1</reference>), and the natural elements (<reference osisRef="Rev.9.11">Re 9:11</reference>; <reference osisRef="Rev.16.4">16:4</reference>). and even individuals (<reference osisRef="Matt.18.10">Mt 18:10</reference>). "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 <reference osisRef="Ps.8.1-Ps.8.9">Psa 8:1-9</reference>, 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 (<reference osisRef="Eph.2.2">Ep 2:2</reference>). 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" (<reference osisRef="Rev.22.9">Re 22:9</reference>). 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 (He 2:10-12, 16).

5. For-- confirming the assertion, He 2:2, 3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c. 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), He 2:2, the political kingdom of the earth (Da 4:13; 10:13, 20, 21; 12:1), and the natural elements (Re 9:11; 16:4). and even individuals (Mt 18:10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psa 8:1-9, the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world (Ep 2:2). Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants" (Re 22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels (He 2:10-12, 16).


<hi type="bold">6. But--</hi>It is not to angels the Gospel kingdom is subject, BUT ...

<hi type="bold">one ... testified--</hi>the usual way of quoting Scripture to readers familiar with it. <reference osisRef="Ps.8.5-Ps.8.7">Psa 8:5-7</reference> 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 <reference osisRef="Heb.2.6-Heb.2.8">He 2:6-8</reference>, MAN is spoken of in general ("him ... him ... his); then at <reference osisRef="Heb.2.9">He 2:9</reference>, 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."

<hi type="bold">What, &c.--</hi>How insignificant in himself, yet how exalted by God's grace! (Compare <reference osisRef="Ps.144.3">Psa 144:3</reference>). 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 (<reference osisRef="Gen.1.1-Gen.2.25">Ge 1:1-2:25</reference>), and such as he is designed to be (<reference osisRef="Ps.8.1-Ps.8.9">Psa 8:1-9</reference>), 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 (<reference osisRef="Heb.2.9">He 2:9</reference>).

<hi type="bold">art mindful--</hi>as of one absent.

<hi type="bold">visitest--</hi>lookest after him, as one present.

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. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In He 2:6-8, MAN is spoken of in general ("him... him... his); then at He 2:9, first Jesus is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor." What, &c.-- How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Ge 1:1-2:25), and such as he is designed to be (Psa 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (He 2:9). art mindful-- as of one absent. visitest-- lookest after him, as one present.


<hi type="bold">7. a little--</hi>not as Bengel, "a little time."

<hi type="bold">than the angels--</hi>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 <reference osisRef="Phil.2.6">Php 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.

<hi type="bold">crownedst him with glory and honour--</hi>as the appointed kingly vicegerent of God over this earth (<reference osisRef="Gen.1.1-Gen.2.25">Ge 1:1-2:25</reference>).

<hi type="bold">and didst set him over the works of thy hands--</hi>omitted in some of the oldest manuscripts; but read by others and by oldest versions: so <reference osisRef="Ps.8.6">Psa 8:6</reference>, "Thou madest him to have dominion over the works of thy hands."

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 Php 2:6, 7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general. crownedst him with glory and honour-- as the appointed kingly vicegerent of God over this earth (Ge 1:1-2:25). 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 Psa 8:6, "Thou madest him to have dominion over the works of thy hands."


8. (<reference osisRef="1Cor.15.27">1Co 15:27</reference>.)

<hi type="bold">For in that--</hi>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 <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>).

<hi type="bold">But now--</hi>As things now are, we see not yet the all things put under man.

8. (1Co 15:27.) 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 1Co 3:21, 22). But now-- As things now are, we see not yet the all things put under man.


<hi type="bold">9. But--</hi>We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare <reference osisRef="Luke.22.43">Lu 22:43</reference>), we behold (by faith: a different Greek verb from that for 'we see,' <reference osisRef="Heb.2.8">He 2:8</reference>, 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 <reference osisRef="Heb.3.19">He 3:19</reference>; <reference osisRef="Heb.10.25">10:25</reference>, 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" (<reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="Phil.2.8">Php 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>).

<hi type="bold">that he by the grace of God--</hi>(<reference osisRef="Titus.2.11">Tit 2:11</reference>; <reference osisRef="2Cor.3.4">3:4</reference>). 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 (<reference osisRef="Heb.2.10">He 2:10</reference>) 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"), <reference osisRef="Heb.4.14">He 4:14</reference>; <reference osisRef="Heb.9.24">9:24</reference>; <reference osisRef="1John.2.2">1Jo 2:2</reference>. "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]. (<reference osisRef="Heb.2.14">He 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>).

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 Lu 22:43), we behold (by faith: a different Greek verb from that for 'we see,' He 2:8, 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 He 3:19; 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" (He 2:10; Php 2:8, 9). that he by the grace of God-- (Tit 2:11; 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 (He 2:10) 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"), He 4:14; 9:24; 1Jo 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]. (He 2:14, 15).


<hi type="bold">10. For--</hi>giving a reason why "the grace of God" required that Jesus "should taste death."

<hi type="bold">it became him--</hi>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.

<hi type="bold">for whom--</hi>God the Father (<reference osisRef="Rom.11.36">Ro 11:36</reference>; <reference osisRef="1Cor.8.6">1Co 8:6</reference>; <reference osisRef="Rev.4.11">Re 4:11</reference>). In <reference osisRef="Col.1.16">Col 1:16</reference> the same is said of Christ.

<hi type="bold">all things--</hi>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.

<hi type="bold">in bringing--</hi>The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, <reference osisRef="Gal.4.6">Ga 4:6</reference>; <reference osisRef="Eph.1.4">Ep 1:4</reference>), a purpose which is accomplished in Jesus being "perfected through sufferings."

<hi type="bold">many--</hi>(<reference osisRef="Matt.20.28">Mt 20:28</reference>). "The Church" (<reference osisRef="Heb.2.12">He 2:12</reference>), "the general assembly" (<reference osisRef="Heb.12.23">He 12:23</reference>).

<hi type="bold">sons--</hi>no longer children as under the Old Testament law, but sons by adoption.

<hi type="bold">unto glory--</hi>to share Christ's "glory" (<reference osisRef="Heb.2.9">He 2:9</reference>; compare <reference osisRef="Heb.2.7">He 2:7</reference>; <reference osisRef="John.17.10">Joh 17:10</reference>, 22, 24; <reference osisRef="Rom.8.21">Ro 8:21</reference>). Sonship, holiness (<reference osisRef="Heb.2.11">He 2:11</reference>), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (<reference osisRef="2Tim.2.10">2Ti 2:10</reference>). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

<hi type="bold">to make ... perfect--</hi>"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," <reference osisRef="Luke.24.26">Lu 24:26</reference>; <reference osisRef="John.19.30">Joh 19:30</reference>. 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 <reference osisRef="Heb.7.28">He 7:28</reference>; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (<reference osisRef="Luke.13.32">Lu 13:32</reference>). This agrees with <reference osisRef="Heb.2.11">He 2:11</reference>, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So <reference osisRef="Heb.10.14">He 10:14</reference>, <reference osisRef="Heb.10.29">29</reference>; <reference osisRef="John.17.19">Joh 17:19</reference>: by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (<reference osisRef="Heb.10.19-Heb.10.21">He 10:19-21</reference>; <reference osisRef="Heb.5.9">He 5:9</reference>; <reference osisRef="Heb.9.9">9:9</reference> accord with this sense).

<hi type="bold">captain of, &c.--</hi>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 (<reference osisRef="Acts.13.39">Ac 13:39</reference>). The same Greek is in <reference osisRef="Heb.12.2">He 12:2</reference>, "Author of our faith." <reference osisRef="Acts.3.15">Ac 3:15</reference>, "Prince of life" (<reference osisRef="Acts.5.31">Ac 5:31</reference>). Preceding others by His example, as well as the originator of our salvation.

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 (Ro 11:36; 1Co 8:6; Re 4:11). In Col 1:16 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, Ga 4:6; Ep 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings." many-- (Mt 20:28). "The Church" (He 2:12), "the general assembly" (He 12:23). sons-- no longer children as under the Old Testament law, but sons by adoption. unto glory-- to share Christ's "glory" (He 2:9; compare He 2:7; Joh 17:10, 22, 24; Ro 8:21). Sonship, holiness (He 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (2Ti 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings." 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," Lu 24:26; Joh 19:30. I prefer, with Calvin, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated He 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Lu 13:32). This agrees with He 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So He 10:14, 29; Joh 17:19: by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (He 10:19-21; He 5:9; 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 (Ac 13:39). The same Greek is in He 12:2, "Author of our faith." Ac 3:15, "Prince of life" (Ac 5:31). Preceding others by His example, as well as the originator of our salvation.


<hi type="bold">11. he that sanctifieth--</hi>Christ who once for all consecrates His people to God (Jude 1, 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" (<reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="Heb.10.10">He 10:10</reference>, 14, 29; <reference osisRef="John.17.17">Joh 17:17</reference>, <reference osisRef="John.17.19">19</reference>). 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].

<hi type="bold">they who are sanctified--</hi>Greek, "they that are being sanctified" (compare the use of "sanctified," <reference osisRef="1Cor.7.14">1Co 7:14</reference>).

<hi type="bold">of one--</hi>Father, God: not in the sense wherein He is Father of all beings, as angels; for these are excluded by the argument (<reference osisRef="Heb.2.16">He 2:16</reference>); 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" (<reference osisRef="Heb.2.10">He 2:10</reference>). "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 <reference osisRef="Heb.2.14">He 2:14</reference>, 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.

<hi type="bold">he is not ashamed--</hi>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 <reference osisRef="Heb.11.16">He 11:16</reference>). 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].

11. he that sanctifieth-- Christ who once for all consecrates His people to God (Jude 1, 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" (He 2:10; He 10:10, 14, 29; Joh 17:17, 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," 1Co 7:14). of one-- Father, God: not in the sense wherein He is Father of all beings, as angels; for these are excluded by the argument (He 2:16); 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" (He 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 He 2:14, 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 He 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. (<reference osisRef="Ps.22.22">Psa 22:22</reference>.) Messiah declares the name of the Father, not known fully as Christ's Father, and therefore their Father, till after His crucifixion (<reference osisRef="John.20.17">Joh 20:17</reference>), among His brethren ("the Church," that is, the congregation), that they in turn may praise Him (<reference osisRef="Ps.22.23">Psa 22:23</reference>). At <reference osisRef="Ps.22.22">Psa 22:22</reference>, 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.

<hi type="bold">will I sing--</hi>as leader of the choir (<reference osisRef="Ps.8.2">Psa 8:2</reference>).

12. (Psa 22:22.) Messiah declares the name of the Father, not known fully as Christ's Father, and therefore their Father, till after His crucifixion (Joh 20:17), among His brethren ("the Church," that is, the congregation), that they in turn may praise Him (Psa 22:23). At Psa 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 (Psa 8:2).


<hi type="bold">13. I will put my trust in him--</hi>from the Septuagint, <reference osisRef="Isa.8.17">Is 8:17</reference>, 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" (<reference osisRef="Heb.2.16">He 2:16</reference>). 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 <reference osisRef="Phil.1.16">Php 1:16</reference> [Bengel].

<hi type="bold">Behold I and the children, &c.--</hi>(<reference osisRef="Isa.8.18">Is 8:18</reference>). "Sons" (<reference osisRef="Heb.2.10">He 2:10</reference>), "brethren" (<reference osisRef="Heb.2.12">He 2:12</reference>), 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 (<reference osisRef="Isa.9.6">Is 9:6</reference>). 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 <reference osisRef="Isa.9.6">Is 9:6</reference>; "Father" and "His seed," <reference osisRef="Isa.53.10">Is 53:10</reference>) 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 (<reference osisRef="Rev.19.10">Re 19:10</reference>), 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.

13. I will put my trust in him-- from the Septuagint, Is 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" (He 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 Php 1:16 [Bengel]. Behold I and the children, &c.-- (Is 8:18). "Sons" (He 2:10), "brethren" (He 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 (Is 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 Is 9:6; "Father" and "His seed," Is 53:10) 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 (Re 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].

<hi type="bold">the children--</hi>before mentioned (<reference osisRef="Heb.2.13">He 2:13</reference>); those existing in His eternal purpose, though not in actual being.

<hi type="bold">are partakers of--</hi>literally, "have (in His purpose) been partakers" all in common.

<hi type="bold">flesh and blood--</hi>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" (<reference osisRef="Lev.17.11">Le 17:11</reference>, <reference osisRef="Lev.17.14">14</reference>).

<hi type="bold">also--</hi>Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (<reference osisRef="Heb.4.15">He 4:15</reference>). But mainly "in like manner"; not in mere semblance of a body, as the Docetæ heretics taught.

<hi type="bold">took part of--</hi>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.

<hi type="bold">that through death--</hi>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".

<hi type="bold">destroy--</hi>literally, "render powerless"; deprive of all power to hurt His people. "That thou mightest still the enemy and avenger" (<reference osisRef="Ps.8.2">Psa 8:2</reference>). The same Greek verb is used in <reference osisRef="2Tim.1.10">2Ti 1:10</reference>, "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.

<hi type="bold">power--</hi>Satan is "strong" (<reference osisRef="Matt.12.29">Mt 12:29</reference>).

<hi type="bold">of death--</hi>implying that death itself is a power which, though originally foreign to human nature, now reigns over it (<reference osisRef="Rom.5.12">Ro 5:12</reference>; <reference osisRef="Rom.6.9">6:9</reference>). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (<reference osisRef="Luke.10.19">Lu 10:19</reference>). Satan has acquired over man (by God's law, <reference osisRef="Gen.2.17">Ge 2:17</reference>; <reference osisRef="Rom.6.23">Ro 6:23</reference>) 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 (<reference osisRef="Rom.14.9">Ro 14:9</reference>), 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."

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 (He 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" (Le 17:11, 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 (He 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" (Psa 8:2). The same Greek verb is used in 2Ti 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" (Mt 12:29). of death-- implying that death itself is a power which, though originally foreign to human nature, now reigns over it (Ro 5:12; 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Lu 10:19). Satan has acquired over man (by God's law, Ge 2:17; Ro 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 (Ro 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."


<hi type="bold">15. fear of death--</hi>even before they had experienced its actual power.

<hi type="bold">all their lifetime--</hi>Such a life can hardly be called life.

<hi type="bold">subject to bondage--</hi>literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare <reference osisRef="Rom.8.15">Ro 8:15</reference>; <reference osisRef="Gal.5.1">Ga 5:1</reference>). Contrast with this bondage, the glory of the "sons" (<reference osisRef="Heb.2.10">He 2:10</reference>). "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.

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 Ro 8:15; Ga 5:1). Contrast with this bondage, the glory of the "sons" (He 2:10). "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.


<hi type="bold">16. For verily--</hi>Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to <reference osisRef="Isa.41.8">Is 41:8</reference>; <reference osisRef="Jer.31.32">Jr 31:32</reference>, 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.

<hi type="bold">took not on him, &c.--</hi>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 <reference osisRef="Heb.8.9">He 8:9</reference>, "When I took them by the hand," &c. Thus it answers to "succor," <reference osisRef="Heb.2.18">He 2:18</reference>, and "deliver," <reference osisRef="Heb.2.15">He 2:15</reference>. "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" (<reference osisRef="Heb.2.14">He 2:14</reference>). 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.

<hi type="bold">the seed of Abraham--</hi>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 (<reference osisRef="Heb.2.9">He 2:9</reference>, "for every man"), who, when believers, are the seed of Abraham spiritually (compare <reference osisRef="Heb.2.12">He 2:12</reference>; <reference osisRef="Ps.22.22">Psa 22:22</reference>, 25, 27), but direct reference to them (such as is in <reference osisRef="Rom.4.11">Ro 4:11</reference>, <reference osisRef="Rom.12.16">12, 16</reference>; <reference osisRef="Gal.3.7">Ga 3:7</reference>, 14, 28, 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 <reference osisRef="Rom.9.4">Ro 9:4</reference>, <reference osisRef="Rom.9.5">5</reference>).

16. For verily-- Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to Is 41:8; Jr 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 He 8:9, "When I took them by the hand," &c. Thus it answers to "succor," He 2:18, and "deliver," He 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" (He 2:14). 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 (He 2:9, "for every man"), who, when believers, are the seed of Abraham spiritually (compare He 2:12; Psa 22:22, 25, 27), but direct reference to them (such as is in Ro 4:11, 12, 16; Ga 3:7, 14, 28, 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 Ro 9:4, 5).


<hi type="bold">17. Wherefore--</hi>Greek, "Whence." Found in Paul's speech, <reference osisRef="Acts.26.19">Ac 26:19</reference>.

<hi type="bold">in all things--</hi>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.

<hi type="bold">it behooved him--</hi>by moral necessity, considering what the justice and love of God required of Him as Mediator (compare <reference osisRef="Heb.5.3">He 5:3</reference>), the office which He had voluntarily undertaken in order to "help" man (<reference osisRef="Heb.2.16">He 2:16</reference>).

<hi type="bold">his brethren--</hi>(<reference osisRef="Heb.2.11">He 2:11</reference>); "the seed of Abraham" (<reference osisRef="Heb.2.16">He 2:16</reference>), and so also the spiritual seed, His elect out of all mankind.

<hi type="bold">be, &c.--</hi>rather as Greek, "that He might become High Priest"; He was called so, when He was "made perfect by the things which He suffered" (<reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="Heb.5.8-Heb.5.10">He 5:8-10</reference>). 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.

<hi type="bold">merciful--</hi>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 (<reference osisRef="Heb.4.15">He 4:15</reference>); 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.

<hi type="bold">faithful--</hi>true to God (<reference osisRef="Heb.3.5">He 3:5</reference>, <reference osisRef="Heb.3.6">6</reference>) and to man (<reference osisRef="Heb.10.23">He 10:23</reference>) in the mediatorial office which He has undertaken.

<hi type="bold">high priest--</hi>which Moses was not, though "faithful" (<reference osisRef="Heb.2.1-Heb.2.18">He 2:1-18</reference>). Nowhere, except in <reference osisRef="Ps.110.4">Psa 110:4</reference>; <reference osisRef="Zech.6.13">Zec 6:13</reference>, 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 <reference osisRef="Ps.110.1-Ps.110.7">Psa 110:1-7</reference>, and <reference osisRef="Zech.6.13">Zec 6:13</reference>, 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].

<hi type="bold">to make reconciliation for the sins--</hi>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" (<reference osisRef="Luke.18.13">Lu 18:13</reference>). Sins bring death and "the fear of death" (<reference osisRef="Heb.2.15">He 2:15</reference>). He had no sin Himself, and "made reconciliation for the iniquity" of all others (<reference osisRef="Dan.9.24">Da 9:24</reference>).

<hi type="bold">of the people--</hi>"the seed of Abraham" (<reference osisRef="Heb.2.16">He 2:16</reference>); the literal Israel first, and then (in the design of God), through Israel, the believing Gentiles, the spiritual Israel (<reference osisRef="1Pet.2.10">1Pe 2:10</reference>).

17. Wherefore-- Greek, "Whence." Found in Paul's speech, Ac 26:19. 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 He 5:3), the office which He had voluntarily undertaken in order to "help" man (He 2:16). his brethren-- (He 2:11); "the seed of Abraham" (He 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" (He 2:10; He 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 (He 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 (He 3:5, 6) and to man (He 10:23) in the mediatorial office which He has undertaken. high priest-- which Moses was not, though "faithful" (He 2:1-18). Nowhere, except in Psa 110:4; Zec 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 Psa 110:1-7, and Zec 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" (Lu 18:13). Sins bring death and "the fear of death" (He 2:15). He had no sin Himself, and "made reconciliation for the iniquity" of all others (Da 9:24). of the people-- "the seed of Abraham" (He 2:16); the literal Israel first, and then (in the design of God), through Israel, the believing Gentiles, the spiritual Israel (1Pe 2:10).


<hi type="bold">18. For--</hi>explanation of how His being made like His brethren in all things has made Him a merciful and faithful High Priest for us (<reference osisRef="Heb.2.17">He 2:17</reference>).

<hi type="bold">in that--</hi>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 (<reference osisRef="Heb.4.16">He 4:16</reference>; <reference osisRef="Heb.5.2">5:2</reference>). 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" (<reference osisRef="1Kgs.4.29">1Ki 4:29</reference>). "Not only as God He knows our trials, but also as man He knows them by experimental feeling." <chapter eID="Heb.2"/>

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 (He 2:17). 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 (He 4:16; 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" (1Ki 4:29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling."


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Heb.3.1-Heb.3.19">He 3:1-19</reference>. The Son of God Greater than Moses, Wherefore Unbelief towards Him Will Incur a Heavier Punishment than Befell Unbelieving Israel in the Wilderness.</title>
 As Moses especially was the prophet by whom "God in times past spake to the fathers," being the mediator of the law, Paul deems it necessary now to show that, great as was Moses, the Son of God is greater. Ebrard in Alford remarks, The angel of the covenant came in the name of God before Israel; Moses in the name of Israel before God; whereas the high priest came both in the name of God (bearing the name Jehovah on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve tribes on his breast) before God (<reference osisRef="Exod.28.9-Exod.29.36">Ex 28:9-29, 36</reference>, <reference osisRef="Exod.29.38">38</reference>). Now Christ is above the angels, according to the first and second chapters because (1) as Son of God He is higher; and (2) because manhood, though originally lower than angels, is in Him exalted above them to the lordship of "the world to come," inasmuch as He is at once Messenger of God to men, and also atoning Priest-Representative of men before God (<reference osisRef="Heb.2.17">He 2:17</reference>, 18). Parallel with this line of argument as to His superiority to angels (<reference osisRef="Heb.1.4">He 1:4</reference>) runs that which here follows as to His superiority to Moses (<reference osisRef="Heb.3.3">He 3:3</reference>): (<reference osisRef="1Cor.3.1">1</reference>) because as Son over the house; He is above the servant in the house (<reference osisRef="Heb.3.5">He 3:5</reference>, <reference osisRef="Heb.3.6">6</reference>), just as the angels were shown to be but ministering (serving) spirits (<reference osisRef="Heb.1.14">He 1:14</reference>), whereas He is the Son (<reference osisRef="Heb.3.7">He 3:7</reference>, <reference osisRef="Heb.3.8">8</reference>); (<reference osisRef="2Cor.3.2">2</reference>) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him (<reference osisRef="Heb.4.1-Heb.4.11">He 4:1-11</reference>), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest (<reference osisRef="Heb.4.14">He 4:14</reference>; <reference osisRef="Heb.5.10">5:10</reference>).

<hi type="bold">1. Wherefore--</hi>Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (<reference osisRef="Heb.12.2">He 12:2</reference>). The Greek word is often used by Luke, Paul's companion (<reference osisRef="Luke.12.24">Lu 12:24</reference>, <reference osisRef="Luke.12.27">27</reference>).

<hi type="bold">brethren--</hi>in Christ, the common bond of union.

<hi type="bold">partakers--</hi>"of the Holy Ghost."

<hi type="bold">heavenly calling--</hi>coming to us from heaven, and leading us to heaven whence it comes. <reference osisRef="Phil.3.14">Php 3:14</reference>, "the high calling"; Greek "the calling above," that is, heavenly.

<hi type="bold">the Apostle and High Priest of our profession--</hi>There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father (<reference osisRef="John.20.21">Joh 20:21</reference>), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [Bengel]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (<reference osisRef="Matt.21.37">Mt 21:37</reference>). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (<reference osisRef="John.20.21">Joh 20:21</reference>). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart.

<hi type="bold">profession--</hi>"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.

CHAPTER 3 He 3:1-19. The Son of God Greater than Moses, Wherefore Unbelief towards Him Will Incur a Heavier Punishment than Befell Unbelieving Israel in the Wilderness. As Moses especially was the prophet by whom "God in times past spake to the fathers," being the mediator of the law, Paul deems it necessary now to show that, great as was Moses, the Son of God is greater. Ebrard in Alford remarks, The angel of the covenant came in the name of God before Israel; Moses in the name of Israel before God; whereas the high priest came both in the name of God (bearing the name Jehovah on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve tribes on his breast) before God (Ex 28:9-29, 36, 38). Now Christ is above the angels, according to the first and second chapters because (1) as Son of God He is higher; and (2) because manhood, though originally lower than angels, is in Him exalted above them to the lordship of "the world to come," inasmuch as He is at once Messenger of God to men, and also atoning Priest-Representative of men before God (He 2:17, 18). Parallel with this line of argument as to His superiority to angels (He 1:4) runs that which here follows as to His superiority to Moses (He 3:3): (1) because as Son over the house; He is above the servant in the house (He 3:5, 6), just as the angels were shown to be but ministering (serving) spirits (He 1:14), whereas He is the Son (He 3:7, 8); (2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him (He 4:1-11), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest (He 4:14; 5:10). 1. Wherefore-- Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (He 12:2). The Greek word is often used by Luke, Paul's companion (Lu 12:24, 27). brethren-- in Christ, the common bond of union. partakers-- "of the Holy Ghost." heavenly calling-- coming to us from heaven, and leading us to heaven whence it comes. Php 3:14, "the high calling"; Greek "the calling above," that is, heavenly. the Apostle and High Priest of our profession-- There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father (Joh 20:21), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [Bengel]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Mt 21:37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (Joh 20:21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart. profession-- "confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.


2. He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.

<hi type="bold">Who was faithful--</hi>The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (<reference osisRef="Heb.2.17">He 2:17</reference>). So Moses in God's house (<reference osisRef="Num.12.7">Nu 12:7</reference>).

<hi type="bold">appointed him--</hi>"made Him" High Priest; to be supplied from the preceding context. Greek, "made"; so in <reference osisRef="Heb.5.5">He 5:5</reference>; <reference osisRef="1Sam.12.6">1Sa 12:6</reference>, Margin; <reference osisRef="Acts.2.36">Ac 2:36</reference>; so the Greek fathers. Not as Alford, with Ambrose and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (<reference osisRef="Deut.18.15">De 18:15</reference>). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.

2. He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses. Who was faithful-- The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (He 2:17). So Moses in God's house (Nu 12:7). appointed him-- "made Him" High Priest; to be supplied from the preceding context. Greek, "made"; so in He 5:5; 1Sa 12:6, Margin; Ac 2:36; so the Greek fathers. Not as Alford, with Ambrose and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (De 18:15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.


<hi type="bold">3. For--</hi>assigning the reason why they should "consider" attentively "Christ" (<reference osisRef="Heb.3.1">He 3:1</reference>), highly as they regard Moses who resembled Him in faithfulness (<reference osisRef="Heb.3.2">He 3:2</reference>).

<hi type="bold">was--</hi>Greek, "has been."

<hi type="bold">counted worthy of more glory--</hi>by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (<reference osisRef="Heb.1.13">He 1:13</reference>).

<hi type="bold">builded the house--</hi>Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [Alford]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.

3. For-- assigning the reason why they should "consider" attentively "Christ" (He 3:1), highly as they regard Moses who resembled Him in faithfulness (He 3:2). was-- Greek, "has been." counted worthy of more glory-- by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (He 1:13). builded the house-- Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [Alford]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.


4. Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.


<hi type="bold">5. faithful in all his house--</hi>that is in all God's house (<reference osisRef="Heb.3.4">He 3:4</reference>).

<hi type="bold">servant--</hi>not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.

<hi type="bold">for a testimony of, &c.--</hi>in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (<reference osisRef="Heb.8.5">He 8:5</reference>; <reference osisRef="Heb.9.8">9:8</reference>, <reference osisRef="Heb.9.23">23</reference>; <reference osisRef="Heb.10.1">10:1</reference>).

5. faithful in all his house-- that is in all God's house (He 3:4). servant-- not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward. for a testimony of, &c.-- in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (He 8:5; 9:8, 23; 10:1).


<hi type="bold">6. But Christ--</hi>was and is faithful (<reference osisRef="Heb.3.2">He 3:2</reference>).

<hi type="bold">as a son over his own house--</hi>rather, "over His (God's, <reference osisRef="Heb.3.4">He 3:4</reference>) house"; and therefore, as the inference from His being one with God, over His own house. So <reference osisRef="Heb.10.21">He 10:21</reference>, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, <reference osisRef="Heb.3.2">He 3:2</reference>, 5] [Chrysostom]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [Bengel].

<hi type="bold">whose house are we--</hi>Paul and his Hebrew readers. One old manuscript, with Vulgate and Lucifer, reads, "which house"; but the weightiest manuscripts support English Version reading.

<hi type="bold">the rejoicing--</hi>rather, "the matter of rejoicing."

<hi type="bold">of the hope--</hi>"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [Chrysostom].

<hi type="bold">firm unto the end--</hi>omitted in Lucifer and Ambrose, and in one oldest manuscript, but supported by most oldest manuscripts.

6. But Christ-- was and is faithful (He 3:2). as a son over his own house-- rather, "over His (God's, He 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So He 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, He 3:2, 5] [Chrysostom]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [Bengel]. whose house are we-- Paul and his Hebrew readers. One old manuscript, with Vulgate and Lucifer, reads, "which house"; but the weightiest manuscripts support English Version reading. the rejoicing-- rather, "the matter of rejoicing." of the hope-- "of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [Chrysostom]. firm unto the end-- omitted in Lucifer and Ambrose, and in one oldest manuscript, but supported by most oldest manuscripts.


7-11. Exhortation from <reference osisRef="Ps.95.7-Ps.95.11">Psa 95:7-11</reference>, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence ... (<reference osisRef="Heb.3.6">He 3:6</reference>). Jesus is "faithful," be not ye unfaithful (<reference osisRef="Heb.3.2">He 3:2</reference>, <reference osisRef="Heb.3.12">12</reference>). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from <reference osisRef="Ps.95.7-Ps.95.11">Psa 95:7-11</reference>, is completed at <reference osisRef="Heb.3.12">He 3:12</reference>, "Take heed," &c.

<hi type="bold">Holy Ghost saith--</hi>by the inspired Psalmist; so that the words of the latter are the words of God Himself.

<hi type="bold">To-day--</hi>at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (<reference osisRef="Heb.3.8">He 3:8</reference>). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.

<hi type="bold">hear--</hi>obediently.

<hi type="bold">his voice--</hi>of grace.

7-11. Exhortation from Psa 95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence... (He 3:6). Jesus is "faithful," be not ye unfaithful (He 3:2, 12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Psa 95:7-11, is completed at He 3:12, "Take heed," &c. Holy Ghost saith-- by the inspired Psalmist; so that the words of the latter are the words of God Himself. To-day-- at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (He 3:8). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used. hear-- obediently. his voice-- of grace.


<hi type="bold">12. Take heed--</hi>to be joined with "wherefore," <reference osisRef="Heb.3.7">He 3:7</reference>.

<hi type="bold">lest there be--</hi>Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so.

<hi type="bold">in any--</hi>"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [Calvin].

<hi type="bold">heart--</hi>The heart is not to be trusted. Compare <reference osisRef="Heb.3.10">He 3:10</reference>, "They do always err in their heart."

<hi type="bold">unbelief--</hi>faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses.

<hi type="bold">departing--</hi>apostatizing. The opposite of "come unto" Him (<reference osisRef="Heb.4.16">He 4:16</reference>). God punishes such apostates in kind. He departs from them--the worst of woes.

<hi type="bold">the living God--</hi>real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (<reference osisRef="Heb.2.3">He 2:3</reference>).

12. Take heed-- to be joined with "wherefore," He 3:7. lest there be-- Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so. in any-- "in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [Calvin]. heart-- The heart is not to be trusted. Compare He 3:10, "They do always err in their heart." unbelief-- faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses. departing-- apostatizing. The opposite of "come unto" Him (He 4:16). God punishes such apostates in kind. He departs from them--the worst of woes. the living God-- real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (He 2:3).


<hi type="bold">13. one another--</hi>Greek, "yourselves"; let each exhort himself and his neighbor.

<hi type="bold">daily--</hi>Greek, "on each day," or "day by day."

<hi type="bold">while it is called To-day--</hi>while the "to-day" lasts (the day of grace, <reference osisRef="Luke.4.21">Lu 4:21</reference>, before the coming of the day of glory and judgment at Christ's coming, <reference osisRef="Heb.10.25">He 10:25</reference>, <reference osisRef="Heb.10.37">37</reference>). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.

<hi type="bold">lest ... of you--</hi>The "you" is emphatic, as distinguished from "your fathers" (<reference osisRef="Heb.3.9">He 3:9</reference>). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" (<reference osisRef="Heb.3.8">He 3:8</reference>).

<hi type="bold">deceitfulness--</hi>causing you to "err in your heart."

<hi type="bold">sin--</hi>unbelief.

13. one another-- Greek, "yourselves"; let each exhort himself and his neighbor. daily-- Greek, "on each day," or "day by day." while it is called To-day-- while the "to-day" lasts (the day of grace, Lu 4:21, before the coming of the day of glory and judgment at Christ's coming, He 10:25, 37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow. lest... of you-- The "you" is emphatic, as distinguished from "your fathers" (He 3:9). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" (He 3:8). deceitfulness-- causing you to "err in your heart." sin-- unbelief.


<hi type="bold">14. For, &c.--</hi>enforcing the warning, <reference osisRef="Heb.3.12">He 3:12</reference>.

<hi type="bold">partakers of Christ--</hi>(Compare <reference osisRef="Heb.3.1">He 3:1</reference>, <reference osisRef="Heb.3.6">6</reference>). So "partakers of the Holy Ghost" (<reference osisRef="Heb.6.4">He 6:4</reference>).

<hi type="bold">hold--</hi>Greek, "hold fast."

<hi type="bold">the beginning of our confidence--</hi>that is, the confidence (literally, substantial, solid confidence) of faith which we have begun (<reference osisRef="Heb.6.11">He 6:11</reference>; <reference osisRef="Heb.12.2">12:2</reference>). A Christian so long as he is not made perfect, considers himself as a beginner [Bengel].

<hi type="bold">unto the end--</hi>unto the coming of Christ (<reference osisRef="Heb.12.2">He 12:2</reference>).

14. For, &c.-- enforcing the warning, He 3:12. partakers of Christ-- (Compare He 3:1, 6). So "partakers of the Holy Ghost" (He 6:4). hold-- Greek, "hold fast." the beginning of our confidence-- that is, the confidence (literally, substantial, solid confidence) of faith which we have begun (He 6:11; 12:2). A Christian so long as he is not made perfect, considers himself as a beginner [Bengel]. unto the end-- unto the coming of Christ (He 12:2).


<hi type="bold">15. While it is said--</hi>connected with <reference osisRef="Heb.3.13">He 3:13</reference>, "exhort one another ... while it is said, To-day": <reference osisRef="Heb.3.14">He 3:14</reference>, "for we are made partakers," &c., being a parenthesis. "It entirely depends on yourselves that the invitation of the ninety-fifth Psalm be not a mere invitation, but also an actual enjoyment." Alford translates, "Since (that is, 'for') it is said," &c., regarding <reference osisRef="Heb.3.15">He 3:15</reference> as a proof that we must "hold ... confidence ... unto the end," in order to be "partakers of Christ."

15. While it is said-- connected with He 3:13, "exhort one another... while it is said, To-day": He 3:14, "for we are made partakers," &c., being a parenthesis. "It entirely depends on yourselves that the invitation of the ninety-fifth Psalm be not a mere invitation, but also an actual enjoyment." Alford translates, "Since (that is, 'for') it is said," &c., regarding He 3:15 as a proof that we must "hold... confidence... unto the end," in order to be "partakers of Christ."


<hi type="bold">16. For some--</hi>rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will hear,' <reference osisRef="Heb.3.15">He 3:15</reference>), did provoke (God)?" The "For" implies, Ye need to take heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (<reference osisRef="Ezek.2.3">Eze 2:3</reference>)? "Some," and "not all," would be a faint way of putting his argument, when his object is to show the universality of the evil. Not merely some, but all the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So <reference osisRef="Heb.3.17">He 3:17</reference>, <reference osisRef="Heb.3.18">18</reference>, are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in <reference osisRef="Heb.3.16">He 3:16</reference>; (<reference osisRef="2Cor.3.2">2</reference>) the forty years of it in the wilderness, <reference osisRef="Heb.3.17">He 3:17</reference>; (<reference osisRef="Heb.3.3">3</reference>) the denial of entrance into the land of rest, <reference osisRef="Heb.3.18">He 3:18</reference>. Compare Note, see on <reference osisRef="1Cor.10.5">1Co 10:5</reference>, "with the majority of them God was displeased."

<hi type="bold">howbeit--</hi>"Nay (why need I put the question?), was it not all that came out of Egypt?" (<reference osisRef="Exod.17.1">Ex 17:1</reference>, 2).

<hi type="bold">by Moses--</hi>by the instrumentality of Moses as their leader.

16. For some-- rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will hear,' He 3:15), did provoke (God)?" The "For" implies, Ye need to take heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (Eze 2:3)? "Some," and "not all," would be a faint way of putting his argument, when his object is to show the universality of the evil. Not merely some, but all the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So He 3:17, 18, are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in He 3:16; (2) the forty years of it in the wilderness, He 3:17; (3) the denial of entrance into the land of rest, He 3:18. Compare Note, see on 1Co 10:5, "with the majority of them God was displeased." howbeit-- "Nay (why need I put the question?), was it not all that came out of Egypt?" (Ex 17:1, 2). by Moses-- by the instrumentality of Moses as their leader.


<hi type="bold">17. But--</hi>Translate, "Moreover," as it is not in contrast to <reference osisRef="Heb.3.16">He 3:16</reference>, but carrying out the same thought.

<hi type="bold">corpses--</hi>literally, "limbs," implying that their bodies fell limb from limb.

17. But-- Translate, "Moreover," as it is not in contrast to He 3:16, but carrying out the same thought. corpses-- literally, "limbs," implying that their bodies fell limb from limb.


<hi type="bold">18. to them that believed not--</hi>rather as Greek, "to them that disobeyed." Practical unbelief (<reference osisRef="Deut.1.26">De 1:26</reference>).

18. to them that believed not-- rather as Greek, "to them that disobeyed." Practical unbelief (De 1:26).


<hi type="bold">19. they could not enter--</hi>though desiring it. <chapter eID="Heb.3"/>

19. they could not enter-- though desiring it.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Heb.4.1-Heb.4.16">He 4:1-16</reference>. The Promise of God's Rest Is Fully Realized through Christ:</title>
 Let Us Strive to Obtain It by Him, Our Sympathizing High Priest.

<hi type="bold">1. Let us ... fear--</hi>not with slavish terror, but godly "fear and trembling" (<reference osisRef="Phil.2.12">Php 2:12</reference>). Since so many have fallen, we have cause to fear (<reference osisRef="Heb.3.17-Heb.3.19">He 3:17-19</reference>).

<hi type="bold">being left us--</hi>still remaining to us after the others have, by neglect, lost it.

<hi type="bold">his rest--</hi>God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (<reference osisRef="Rev.3.12">Re 3:12</reference>). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ.

<hi type="bold">should seem to come short of it--</hi>Greek, "to have come short of it"; should be found, when the great trial of all shall take place [Alford], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. Bengel and Owen take it, Lest there should be any semblance or appearance of falling short.

CHAPTER 4 He 4:1-16. The Promise of God's Rest Is Fully Realized through Christ: Let Us Strive to Obtain It by Him, Our Sympathizing High Priest. 1. Let us... fear-- not with slavish terror, but godly "fear and trembling" (Php 2:12). Since so many have fallen, we have cause to fear (He 3:17-19). being left us-- still remaining to us after the others have, by neglect, lost it. his rest-- God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (Re 3:12). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ. should seem to come short of it-- Greek, "to have come short of it"; should be found, when the great trial of all shall take place [Alford], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. Bengel and Owen take it, Lest there should be any semblance or appearance of falling short.