Bible Commentaries

Therefore (δια τουτο — dia touto). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation.

Ought (δει — dei). It is necessity, necessity rather than obligation (χρη — chrē).

To give heed (προσεχειν — prosechein). Present active infinitive with νουν — noun (accusative singular of νους — nous) understood as in Acts 8:6.

More earnest (περισσοτερως — perissoterōs). Comparative adverb, “more earnestly,” “more abundantly” as in 1 Thessalonians 2:7

To the things that were heard (τοις ακουστεισιν — tois akoustheisin). Dative plural neuter of the articular participle first aorist passive of ακουω — akouō

Lest haply we drift away (μη ποτε παραρυωμεν — mē pote pararuōmen). Negative clause of purpose with μη ποτε — mē pote and the second aorist passive subjunctive of παραρρεω — pararreō old verb to flow by or past, to glide by, only here in N.T. (cf. Proverbs 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that “of being swept along past the sure anchorage which is within reach” (Westcott), a vivid picture of peril for all (“we,” ημας — hēmas).

For if … proved steadfast (ει γαρ εγενετο βεβαιος — ei gar … δι αγγελων — egeneto bebaios). Condition of first class, assumed as true.

Through angels (παραβασις και παρακοη — di' aggelōn). Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156).

Transgression and disobedience (παρα — parabasis kai parakoē). Both words use παραρυωμεν — para as in παραβασις — pararuōmen refused to obey (stepping aside, παρακοη — para -μισταποδοσιαν — basis as in Romans 2:23), neglect to obey (μισταποδοτης — par -μιστος — akoē as in Romans 5:19), more than a mere hendiadys.

Recompense of reward (αποδιδωμι — misthapodosian). Late double compound, like μιστοδοσια — misthapodotēs (Hebrews 11:6), from ενδικον — misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia

Just (endikon). Old compound adjective, in N.T. only here and Romans 3:8.

How shall we escape? (πως ημεις εκπευχομετα — pōs hēmeis ekpheuxometha). Rhetorical question with future middle indicative of εκπευγω — ekpheugō and conclusion of the condition.

If we neglect (αμελησαντες — amelēsantes). First aorist active participle of αμελεω — ameleō “having neglected.”

So great salvation (τηλικαυτης σωτηριας — tēlikautēs sōtērias). Ablative case after αμελησαντες — amelēsantes Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10).

Which (ητις — hētis). “Which very salvation,” before described, now summarized.

Having at the first been spoken (αρχην λαβουσα λαλεισται — archēn labousa laleisthai). Literally, “having received a beginning to be spoken,” “having begun to be spoken,” a common literary Koiné idiom (Polybius, etc.).

Through the Lord (δια του κυριου — dia tou kuriou). The Lord Jesus who is superior to angels. Jesus was God‘s full revelation and he is the source of this new and superior revelation.

Was confirmed (εβεβαιωτη — ebebaiōthē). First aorist passive indicative of βεβαιοω — bebaioō from βεβαιος — bebaios (stable), old verb as in 1 Corinthians 1:6.

By them that heard (υπο των ακουσαντων — hupo tōn akousantōn). Ablative case with υπο — hupo of the articular first aorist active participle of ακουω — akouō Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ.

God also bearing witness with them (συνεπιμαρτυρουντος του τεου — sunepimarturountos tou theou). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω — sunepimartureō to join (συν — sun) in giving additional (επι — epi) testimony (μαρτυρεω — martureō). Here only in N.T., but in Aristotle, Polybius, Plutarch.

Both by signs (σημειοις τε και — sēmeiois te kai) and wonders (και τερασιν — kai terasin) and by manifold powers (και ποικιλαις δυναμεσιν — kai poikilais dunamesin) and by gifts of the Holy Ghost (και πνευματος αγιου μερισμοις — kai pneumatos hagiou merismois). Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα — erga (works) of Christ. Τερας — Teras (wonder) attracts attention, δυναμις — dunamis (power) shows God‘s power, σημειον — sēmeion reveals the purpose of God in the miracles. For ποικιλαις — poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος — merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1Cor 12:4-30.

According to his own will (κατα την αυτου τελησιν — kata tēn autou thelēsin). The word τελησις — thelēsis is called a vulgarism by Pollux. The writer is fond of words in -ις — is f0).

For not unto angels (ου γαρ αγγελοις — ou gar aggelois). The author now proceeds to show (Hebrews 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels.

The world to come (την οικουμενην την μελλουσαν — tēn oikoumenēn tēn mellousan). The new order, the salvation just described. See a like use of μελλω — mellō (as participle) with σωτηρια — sōtēria (Hebrews 1:14), αιων — aiōn (Hebrews 6:4.), αγατα — agatha (Hebrews 9:11; Hebrews 10:1), πολις — polis (Hebrews 13:14).

Whereof we speak (περι ης λαλουμεν — peri hēs laloumen). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

But one somewhere (δε που τις — de pou tis). See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalm 8:5-7 and extends here to Hebrews 2:8.

Hath testified (διεμαρτυρατο — diemarturato). First aorist middle indicative of διαμαρτυρομαι — diamarturomai old verb to testify vigorously (Acts 2:40).

What (Τι — Ti). Neuter, not masculine τις — tis (who). The insignificance of man is implied.

The son of man (υιος αντρωπου — huios anthrōpou). Not ο υιος του αντρωπου — ho huios tou anthrōpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here.

Visited (επισκεπτηι — episkeptēi). Second person singular present indicative middle of επισκεπτομαι — episkeptomai old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb επισχοπος — episcopos overseer, bishop, comes.

Thou madest him a little lower (ελαττωσας αυτον βραχυ τι — elattōsas auton brachu ti). First aorist active of old verb ελαττοω — elattoō from ελαττων — elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι — Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while).

Than the angels (παρ αγγελους — par' aggelous). “Beside angels” like παρα — para with the accusative of comparison in Hebrews 1:4, Hebrews 1:9. The Hebrew here has υοι τεου — Elohim which word is applied to judges in Psalm 82:1, Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας — Elohim by στεπανοω — huoi theou (sons of God).

Thou crownedst (estephanōsas). First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B.

In that he subjected (εν τωι υποταχαι — en tōi hupotaxai). First aorist active articular infinitive of υπατασσω — hupatassō in the locative case, “in the subjecting.”

He left (απηκεν — aphēken). First aorist active indicative (kappa aorist) of απιημι — aphiēmi

Nothing that is not subject to him (ουδεν αυτωι ανυποτακτον — ouden autōi anupotakton). Later verbal of υποτασσω — hupotassō with α — a privative. Here in passive sense, active sense in 1 Timothy 1:9. Man‘s sovereignty was meant to be all-inclusive including the administration of “the world to come.” “He is crowned king of nature, invested with a divine authority over creation” (Moffatt). But how far short of this destiny has man come!

But now we see not yet (νυν δε ουπω ορωμεν — nun de oupō horōmen). Not even today in the wonderful twentieth century with man‘s triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

Even Jesus (Ιησουν — Iēsoun). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man‘s destiny, “the very one who has been made a little lower than the angels” (τον βραχυ τι παρ αγγελους ηλαττωμενον — ton brachu ti par' aggelous ēlattōmenon), quoting and applying the language of the Psalm in Hebrews 2:7 to Jesus (with article τον — ton and the perfect passive participle of ελατταω — elattaō). But this is not all. Death has defeated man, but Jesus has conquered death.

Because of the suffering of death (δια το πατημα του τανατου — dia to pathēma tou thanatou). The causal sense of δια — dia with the accusative as in Hebrews 2:14. Jesus in his humanity was put lower than the angels “for a little while” (βραχυ τι — brachu ti). Because of the suffering of death we see (βλεπομεν — blepomen) Jesus crowned (εστεπανωμενον — estephanōmenon perfect passive participle of στεπανοω — stephanoō from Hebrews 2:7), crowned already “with glory and honour” as Paul shows in Philemon 2:9-11 (more highly exalted, υπερυπσωσεν — huperupsōsen) “that at the name of Jesus every knee should bow.” There is more glory to come to Jesus surely, but he is already at God‘s right hand (Hebrews 1:3).

That by the grace of God he should taste death for every man (οπως χαριτι τεου υπερ παντος γευσηται τανατου — hopōs chariti theou huper pantos geusētai thanatou). This purpose clause (οπως — hopōs instead of the more usual ινα — hina) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ‘s death in behalf of (υπερ — huper), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (γευομαι τανατου — geuomai thanatou) occurs in the Gospels (Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52), though not in the ancient Greek. It means to see death (Hebrews 11:5), “a bitter experience, not a rapid sip” (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all “by the grace (χαριτι — chariti instrumental case) of God,” a thoroughly Pauline idea. Curiously enough some MSS. read χωρις τεου — chōris theou (apart from God) in place of χαριτι τεου — chariti theou Nestorian doctrine whatever the origin.

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

For whom (δι ον — di' hon). Referring to αυτωι — autōi (God) as the reason (cause) for the universe (τα παντα — ta panta).

Through whom (δι ου — di' hou). With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (δι ου — di' hou) in creation (Hebrews 1:2), a doctrine in harmony with Colossians 1:15. (εν αυτωι δι αυτου εις αυτον — en autōi αγαγοντα — di' autou eis auton) and John 1:3.

In bringing (αγω — agagonta). Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers.

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

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

He that sanctifieth (ο αγιαζων — ho hagiazōn). Present active articular participle of αγιαζω — hagiazō Jesus is the sanctifier (Hebrews 9:13.; Hebrews 13:12).

They that are sanctified (οι αγιαζομενοι — hoi hagiazomenoi). Present passive articular participle of αγιαζω — hagiazō It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state.

Of one (εχ ενος — ex henos). Referring to God as the Father of Jesus and of the “many sons” above (Hebrews 2:10) and in harmony with Hebrews 2:14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is.

He is not ashamed (ουκ επαισχυνεται — ouk epaischunetai). Present passive indicative of επαισχυνομαι — epaischunomai old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as “brothers” (αδελπους — adelphous), unworthy sons though we be.

Unto my brethren (τοις αδελποις μου — tois adelphois mou). To prove his point the writer quotes Psalm 22:22 when the Messiah is presented as speaking “unto my brethren.”

Congregation (εκκλησιας — ekklēsias). The word came to mean the local church and also the general church or kingdom (Matthew 16:18; Hebrews 12:23). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.

I will put my trust in him (Εγω εσομαι πεποιτως επ αυτωι — Egō esomai pepoithōs ep' autōi). A rare periphrastic (intransitive) future perfect of πειτω — peithō a quotation from Isaiah 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Hebrews 12:2). Certainly Jesus did this constantly. The third quotation (και παλιν — kai palin And again) is from Isaiah 8:18 (the next verse), but the Messiah shows himself closely linked with the children (παιδια — paidia) of God, the sons (υιοι — huioi) of Hebrews 2:10.

Are sharers in flesh and blood (κεκοινωνηκεν αιματος και σαρκος — kekoinōnēken haimatos kai sarkos). The best MSS. read “blood and flesh.” The verb is perfect active indicative of κοινωνεω — koinōneō old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans 12:13) or with εν — en or εις — eis “The children have become partners (κοινωνοι — koinōnoi) in blood and flesh.”

Partook (μετεσχε — metesche). Second aorist active indicative of μετεχω — metechō to have with, a practical synonym for κοινωνεω — koinōneō and with the genitive also (των αυτων — tōn autōn). That he might bring to naught (ινα καταργησηι — hina katargēsēi). Purpose of the incarnation clearly stated with ινα — hina and the first aorist active subjunctive of καταργεω — katargeō old word to render idle or ineffective (from κατα αργος — kata κρατος — argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (τουτ εστιν — kratos) of the devil over death (paradoxical as it seems), certainly in men‘s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5.). Note the explanatory tout' estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil‘s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott).

And might deliver (και απαλλαχηι — kai apallaxēi). Further purpose with the first aorist active subjunctive of αππαλλασσω — appallassō old verb to change from, to set free from, in N.T. only here, Luke 12:58; Acts 19:12.

Through fear of death (ποβωι τανατου — phobōi thanatou). Instrumental case of ποβος — phobos The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgment after death (Hebrews 9:27.). Hence our need of Christ to break the power of sin and Satan in death.

All their lifetime (δια παντος του ζηιν — dia pantos tou zēin). Present active infinitive with πας — pas and the article in the genitive case with δια — dia “through all the living.”

Subject to bondage (ενοχοι δουλειας — enochoi douleias). Old adjective from ενεχω — enechō “held in,” “bound to,” with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: “I am the life.” Thank God for that.

Verily (δε που — de pou). “Now in some way,” only here in N.T.

Doth he take hold (επιλαμβανεται — epilambanetai). Present middle indicative and means to lay hold of, to help, like βοητησαι — boēthēsai in Hebrews 2:18.

The seed of Abraham (σπερματος Αβρααμ — spermatos Abraham). The spiritual Israel (Galatians 3:29), children of faith (Romans 9:7).

Wherefore (οτεν — hothen). Old relative adverb (ο — ho and enclitic τεν — then whence of place (Matthew 12:44), of source (1 John 2:18), of cause as here and often in Hebrews (Hebrews 3:1; Hebrews 7:25; Hebrews 8:3; Hebrews 9:18; Hebrews 11:19).

It behoved him (ωπειλεν — ōpheilen). Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice.

In all things (κατα παντα — kata panta). Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan.

To be made like unto his brethren (τοις αδελποις ομοιωτηναι — tois adelphois homoiōthēnai). First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here (οιωμα ομοιος — hoiōma ινα γενηται — homoios). That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature.

Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome.

In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people.

To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx.

In that (εν ωι — en hōi). Literally, “In which” (= εν τουτωι εν ωι — en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι — en hōi means “wherein.”

Hath suffered (πεποντεν — peponthen). Second perfect active indicative of πασχω — paschō permanent part of Christ‘s experience.

Being tempted (πειραστεις — peirastheis). First aorist passive participle of πειραζω — peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8).

He is able (δυναται — dunatai). This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15).

To succour (βοητησαι — boēthēsai). First aorist active infinitive of the old compound verb βοητεω — boētheō (βοη — boē a cry, τεω — theō to run), to run at a cry or call for help (Matthew 15:25).

Them that are tempted (τοις πειραζομενοις — tois peirazomenois). Dative plural of the articular participle (present passive) of πειραζω — peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος — autos) their predicament and is able to help them to be faithful.