HEBREWS 2

 

HEBREWS 2  -  THE HUMANITY OF CHRIST

           In this chapter, the author establishes the humanity of Christ.  He shows that it is needful for Christ to become man if He is to be a merciful and faithful high priest. How else could He deal gently with the weak and erring? He must be tempted in all points like as we are; for it is only by passing through the experiences to which men are subject that He can succour (help) those who are weak. (1)

 1.  Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

            Paul warns against the subtle sins of apathy and carelessness. Paul was greatly concerned about the spiritual condition of the people. There were troublous times ahead for the church. Persecution would soon break out anew; in a very few years the Roman armies would take the city, the temple would be destroyed, and the Christians would be compelled to flee for their lives. Despite this, the church was not fully awake. They were adrift with no sure anchor. Their condition was critical, and most serious of all, they did not sense their danger.

            He warns the church to give more earnest heed to what they have heard. He intimates that they are not entirely heedless; but he desires them to give more earnest heed to the things which belonged to their peace. They already had the knowledge needed and he wishes them to give more earnest heed to the things that they know already.

Christ never preached for the sole purpose of imparting information. Wonderful as were the truths He revealed, His preaching had a deeper purpose than that of enriching the mind. He wanted to move men to action; He wanted them to give heed to what He said; He wanted them to be doers and not forgetful hearers of the Word.

            "Lest at any time we should let them slip," or more literally, “lest we be floated past them," or "drift away from them."  Drifting is one of the easiest and pleasantest means of locomotion. No effort is needed to drift, and as one glides down the river toward sure death, the feeling is one of well-being and contentment, with accompanying delightful drowsiness. The downward movement is hardly perceptible, for as the boat moves down the river it seems to remain motionless. The water moves with the boat and appearances are deceitful. Unless one awakens in time, the danger is very real. 

This was the condition of the church to which the author was writing. They were drifting spiritually and did not sense their danger.

 2.  For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

Paul makes a reference to the law saying it was "ordained by angels." (Galatians 3:19) Stephen also mentions that Israel had received the law "by the disposition of angels." (Acts 7:53) (1)  The word translated “disposition” does not occur elsewhere in the New Testament. It properly means the “constituting” or “arranging” of an army; disposing it into ranks and proper divisions. Hence, it has been supposed to mean that the Law was given “amidst” the various ranks of angels, being present to witness its promulgation, as if they were summoned to witness the pomp and ceremony of giving “law” to an entire people, and through them to an entire world. (2)

What is the association of the angels and the law? "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them." Deuteronomy 33:2. "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place." Psalm 68:17. The law at Sinai was given in the presence of angels!

The word (law) spoken was "steadfast”, the law was binding/ resolute and firm; and the transgression of the law, or neglect of its provisions, was severely punished. In Acts 7: 38, Stephan mentions about "the angel which spake to him (Moses) in the mount Sina, and with our fathers:"  The Jews held angels in high regard; Paul used this belief to emphasize the fact that if the word of angels was held in such high esteem, how much more should they heed the word of Christ, who is far above the angels, for indeed it was Christ, Who gave the law at Sinai. 

 3.  How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

            The emphasis is on ‘neglect’ and not reject.  Many neglect Christ and the gospel than reject, though a few finally reject God's offer of eternal life. "How shall we escape, if we neglect?" This question is so framed as to demand the answer, "We shall not escape."

Salvation was "at the first began to be spoken by the Lord." The Lord was the first preacher of the gospel.  It was He who in the Garden of Eden first proclaimed the good news to Adam and Eve when He said to Satan, "I will put enmity between thee (Satan) and the woman (the Church – Christ’s followers), and between thy seed (Satan’s followers) and her seed (Christ); it (Christ) shall bruise thy head, and thou shall bruise his heel.” Genesis 3:15. This is the first gospel promise. Christ is the Lamb slain from the foundation of the world. (Revelation 13:8)

The gospel was later "confirmed unto us by them that heard him" – the apostles and the prophets who heard Christ personally.

4.  God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

            As the apostles bore witness of the things they had seen and heard, God was "also bearing them witness." He furnished the power, and as they worked side by side with Him, three thousand were converted in a day. "God also bearing them witness.” The first three of these witnesses – signs, wonders, miracles are mentioned in Acts 2:22. The gifts are enumerated in 1 Corinthians 12:11, 28-31.

Signs and wonders accompanied the preaching, sinners trembled, hypocrites were exposed, the sick were healed, and many miracles were performed. The Holy Spirit enabled those who shared the gospel with the spiritual gifts and the church grew mightily.

 5.  For unto the angels hath he not put in subjection the world to come, whereof we speak.

            The world has not been put in subjection to the angels.  God has given the dominion of the world to man. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Gen 1: 26, 28)

 6.  But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

            In Psalm 8:4, Psalmist asks this question: What is man in comparison with creation in general, with angels, with God? Man is so puny and insignificant that it seems God would never notice him. Yet God is mindful of him, and even visits (notices, remembers, corrects, judges) him.

            Man has a definite place in the thoughts of God. Hear these words: "I know the thoughts that I think toward you, says the Lord, thoughts of peace, and not of evil, to give you an expected end." Jeremiah 29:11. For "expected end" the margin has, "to give you a future and a hope." This is God's plan for us.

 7.  Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

            This is a restatement of Psalm 8:5, where the Psalmist says that man was made a little lower than the angels, but was set over creation, the works of God’s hands. God did not create man to be a servant or a slave. He made him to be a king, and bestowed glory and honor upon him. Man was given dominion over all created things and was thus crowned with glory and honour.  Man was the crowning act of God’s creation.

 8.  Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

            This is a restatement of Psalm 8:6, where Psalmist talks about God setting man above all creation and putting everything in subjection under man’s feet for man to have dominion. Man was to rule over the entire creation, nothing was out of his dominion. Man was made ruler of the earth and was told to "subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moves upon the earth." Genesis 1:28.

            Paul however brings to our attention that ‘now we see not yet’ the power or dominion of man over all created things.  He is constantly face to face with powers over which he has no control. Man has lost his dominion because of sin but God intends that the lost dominion shall be restored to him according to the promise recorded by the prophet: "Unto thee shall it come, even the first dominion." Micah 4:8.

 9.  But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

            When Jesus was made a man, He was made a little lower than the angels. Since God is eternal and cannot die! Jesus was made just like a common man, so He could die for man as his substitute. But Jesus was crowned with glory and honour! That is, to say Jesus was given dominion over all creation!!

            Jesus had dominion, even while He was here on earth. He sent Peter to catch a fish, and in the fish’s mouth was found the coin needed for the occasion (Matthew 17:27).  He told the disciples to let down the net, and they caught a multitude of fish (John 21:6).  He commanded the winds and the waves, and they obeyed Him (Matthew 8:26). He cursed the fig tree, and it withered (Matthew 21:19). He exorcised demons, healed the sick, and raised the dead (Mark 5:13; Matthew8:14,15; John 11:43, 44). He multiplied the loaves and fishes, walked on water, and rebuked Satan (Mark 8:1-9; Matthew 14:25; 4:10, ll). There was no situation of which Jesus was not the master.

Christ's sufferings are not considered as punishment laid on Him, for it was by the "grace of God" that He tasted death for every man - a significant expression.  Christ in His death suffered alone without the sustaining presence of God.  Christ suffered the full measure.  Gethsemane shows that He drank the cup to the dregs and tasted death as no other man ever tasted it. 

 10.  For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

            ‘For it became him’ – it was befitting God the Father, for Whom are all things, by Whom are all things, in bringing many sons unto glory, to make the captain of their salvation (Jesus Christ) perfect through sufferings. 

            Wasn’t the Son of God already perfect, a lamb without blemish? Christ was perfect as God. He was perfect as man. By His sufferings He became perfect as Saviour. In view of the entrance of sin and in order to have its complete eradication, it was right and fitting that Christ should come to this world and share the experiences of mankind.  'Perfect' here means "to reach the standard set; to reach the position or condition aimed at, and enjoy the privileges thus earned.” Suffering serves a definite purpose in the plan of God.  It is in adversity, in pain, in agony of body and mind, that true strength and nobility are measured. It was in the wilderness, in the garden, on the cross, that Christ's greatness revealed itself. Not until He had experienced to the full, the meaning of drinking the cup, was He perfected. It is to His lifework, culminating in the cross, that He refers when He says, "I do (perform) cures today and tomorrow, and the third day I shall be perfected." Luke13:32.

 11.  For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

"He that sanctifieth" is Christ and “they who are sanctified" are His followers whom He calls brethren. They "are all of One" Who is God the Father. ‘Have we not all one father? Hath not one God created us?’ (Mal 2: 10) We have one Father, even God. (John 8:48).  God's intent is to bring many sons to glory. Christ is the captain who leads His men. They follow where He leads. Note how tenderly Christ speaks of His brethren: "And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! for whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Matthew 12: 49, 50. "Jesus says unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." John 20:17.

            Said Christ, "For their sakes I sanctify myself, that they also might he sanctified through the truth." John 17:19. Christ sanctified Himself for a purpose; this purpose He declares to be "that they also might be sanctified." He sets the example that others may follow.  Since Christ and His followers who do the will of the Father - all belong to the same Father, 'He is not ashamed to call them brethren'. 

12.  Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

As captain, Christ leads the way. He is not ashamed of those who follow Him. They all have the same mind and are advancing toward the same goal; some have advanced farther than others, but "whereto we have already attained, let us walk by the same rule, let us mind the same thing." Philippians 3:16. Of those who walk by the same rule and mind the same things, Christ is proud. With such He will worship, and to them He will declare God's name singing praise to Him "in the midst of the church.”

Psalms 22:22 is quoted here and presents Christ to us as worshiping with His brethren in the church. He is completely one with us, and His voice is raised with ours in giving praise to God for His wonderful goodness. What a picture! And how much greater must be the reality!

13.  And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

            And “I will put my trust in Him” is a quote from Isaiah 8: 17, where "And I will wait upon the LORD" is rendered "I will put my trust in Him" in the Greek Septuagint Version. It stresses the fact that Christ is one with us. As we are to put our trust in God, so He puts His trust in the Father, thus giving proof of His humanity and of His oneness with mankind. He has the same trust and faith which He demands of us.

            "Behold I and the children which God hath given me" is a quote from Isaiah 8:18. Here, the metaphor is changed from brethren to that of children. This is an especially endearing term, which Christ used to express His deep solicitude and love for His own. (Luke 13:34).  How beautiful and significant are the words which Christ addressed to the disciples, some of whom were much older than He, "Children, have you any meat?" John 21:5. (1)  We also find a similar expression, "those that thou gavest me" in one of the prayers of  Jesus Christ, in John 17: 12. (3)

            In Isaiah 8: 18, the prophet Isaiah tells that "the children whom the Lord hath given me (Isaiah) are for signs and for wonders in Israel".  Jesus and his disciples wrought a multitude of the most stupendous signs and wonders in Israel. The expression also may include all genuine Christians; they are for signs and wonders throughout the earth. (4)

 14.  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

            Just as "the children are partakers of flesh and blood" – the children (humans) were made of flesh and blood, so was Christ made of flesh and blood – "he also himself likewise took part of the same".

            Jesus had a work to do in life, so He had a work to do in death. He died "that through death he might destroy him that had the power of death, that is, the devil".  Does Satan have the power of death? He has the power of death only as death results from sin. His kingdom is a kingdom of death, and in it he rules, "as by one man sin entered into the world, and death by sin.” Romans 5:12.  As the originator of sin, Satan is the cause of death.  As sin rules in our lives, so death rules, and so Satan rules. By causing men to sin, he causes death. Only in this way does he have the power of death.

"Shall the prey be taken from the mighty, or the lawful captive delivered?" Isa49:24 – Can the lawful captives of Satan be delivered? “But thus saith the LORD, Even the captives of the mighty shall be taken away and the prey of the terrible shall be delivered: for I will contend with him that contends with thee, and I will save thy children." Isaiah 49: 25.

When Jesus died on the cross, Satan triumphed; for it appeared that even the Son of God acknowledged Satan's power of death and became subject to it.  But God had another purpose.  "No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house." Mark 3:27.  Christ was the one who entered the strong man's house, bound him, and took away his prisoners, and in this way fulfilled the scripture that the "captives of the mighty shall be taken away, and the prey of the terrible shall be delivered.” Christ entered death - the very stronghold of Satan, and wrested from him his prey. Satan thought he had Christ in his power when the tomb was sealed with Christ locked in; Satan exulted.  But Christ burst the bonds of death and walked forth from the grave, for "it was not possible that he should be holden (held) of it." Acts 2:24. Not only did Christ rise Himself, but "the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after his resurrection." Matthew 27:52, 53.  And "when he ascended up on high, he led captivity captive." Ephesians 4:8. And so, though the "strong man armed keeps his palace, a stronger than he shall come upon him, and overcome him." Luke 11:21. The stronger man, Christ, entered the realm of death, and in death overcame him who had the power of death, delivered "the prey of the terrible" (Isaiah 49:25), took away his captives, and spoiled his house (Matthew 12:29). "and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it" (Colossians 2:15). 

15.  And deliver them who through fear of death were all their lifetime subject to bondage.

            "Fear of death" applies primarily to those millions of dear souls who are in bondage of sin and are longing for deliverance. They fear the present; they fear the future; they fear life; they fear death. Christ has taken the sting out of death, removed its poisonous fang, and changed death to a sleep. Christ has destroyed the power of Satan, has abolished death, and has delivered, and will deliver, all from the fears that have bound them their lifetime.

 16.  For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

            Margin, “He taketh not hold of angels, but of the seed of Abraham he taketh hold.”  To take hold means to lay hold with reference to 'aid' or 'help'. (2)  Christ did not take upon Himself the nature of angels, but that of men. However, a better rendering is, "Christ did not extend help to angels, but to man." When angels sinned, they did so in full knowledge of the consequences. When they took the step that separated them from God, there was no more that God could do for them. All the light of heaven had been theirs; every entreaty had been made; but all appeals had been rejected. God had done all that could be done. Their step was irrevocable. Their sin was unpardonable. (1)  

            "He (Christ) took on him the seed of Abraham"; Christ came directly by the seed or posterity of Abraham, with whom the original covenant was made, that in his seed all the nations of the earth should be blessed. (Gen 22: 18). (4)         

17.  Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

            "Wherefore in all things it behoved" – Therefore, it was appropriate and suitable that Christ must be made like unto his brethren, become man so completely and fully that it can never be said that He is a stranger to any temptation, any sorrow, any trial or suffering which men must and do pass through. It does mean that the trials must be representative, and in principle include all that man must suffer, and that in severity they must fully measure up to all that men have to bear. So that He might be a merciful and faithful high priest in things pertaining to God.  Mercy alone might be too lenient and might ignore justice. Faithfulness provides a balance to mercy, as it considers the rights and duties of both the offender and the offended. He must be just to all parties concerned to make reconciliation for the sins of the people.  Making reconciliation was always the work of the priests and particularly the high priest, reconciling man to God.

 18.  For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

            The body given Him was not such that He was unaffected by temptations. Christ must be tempted in all points like as we are! He must actually suffer being tempted.  How much Christ suffered in resisting temptation, the wilderness, Gethsemane, and Golgotha reveal. In the first two cases the temptation was so overwhelming that He would have died under the impact had not an angel been sent to strengthen Him. The cup was not removed despite His prayer. He must drink it.

            Christ did resist unto blood. The temptations and sufferings of Christ are our ground for believing that "he is able to succour (help) them that are tempted," or better, them that "are being tempted," or them that "are under temptation." Christ's heart broke under the strain.

            Says the psalmist, "God is our refuge and strength, a very present help in trouble." Psalm 46:1. The idea of “a very present help in trouble," is the meaning conveyed in the statement that Christ is able to succour them that are tempted. The tense in the original implies that Christ stands ready to supply immediate help to those who are in the midst of temptation, or who are continuously tempted. This is a most precious promise.

 

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 REFERENCE:

1. Andreason M L. The Book of Hebrews. Washington D.C.: Review and Herald Publishing Association; 1948. 190 p.
2. Barnes A. Albert Barnes’ Notes on the Bible. In e-Sword - the Sword of the LORD with an electronic edge; 1847.
3. William Farrar F. The Cambridge Bible for Schools and Colleges. Perowne J, editor. Cambridge University Press: In e-Sword - the Sword of the LORD with an electronic edge; 1882.
4. Clarke A. Adam Clarke’s Commentary on the Bible. In e-Sword - the Sword of the LORD with an electronicedge; 1810.