Թուղթ Եբրայեցիներին / Hebrews - 2 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument, ver. 1-4. II. Enlarges further upon the pre-eminence of Christ above the angels, ver. 5-9. III. Proceeds to remove the scandal of the cross, ver. 10-15. IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing, ver. 16, to the end.
Adam Clarke: Commentary on the Bible - 1831
The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, Heb 2:1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, Heb 2:5-8. Jesus has tasted death for every man, Heb 2:9. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, Heb 2:10-15. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, Heb 2:16-18.
Albert Barnes: Notes on the Bible - 1834
2:0: The main object of Heb. 2 is, to show that we should attend diligently to the things which were spoken by the Lord Jesus, and not suffer them to glide away from us. The apostle seems to have supposed that some might be inclined to disregard what was spoken by one of so humble appearance as the Lord Jesus; and that they would urge that the Old Testament had been given by the interposition of angels, and was therefore more worthy of attention. To meet this, he shows that important objects were accomplished by his becoming a man; and that even as a man, power and dignity had been conferred on him superior to that of the angels. In illustration of these points, the chapter contains the following subjects:
(1) An exhortation not to suffer the things which had been spoken to slip from the mind - or in other words, to attend to them diligently and carefully. The argument is, that if what was spoken by the angels under the old dispensation claimed attention, much more should that be regarded which was spoken by the Son of God; Heb 2:1-4.
(2) Jesus had been honored, as incarnate, in such a way as to show that he had a right to be heard, and that what he said should receive the profound attention of people; Heb 2:5-9. The world to come had not been put under the angels as it had been under him Heb 2:5; the general principle had been stated in the Scriptures that all things were put under man Heb 2:7-8, but this was fulfilled only in the Lord Jesus, who had been made a little lower than the angels, and when so made crowned with glory and honor; Heb 2:9. His appearance as a man, therefore, was in no way inconsistent with what had been said of his dignity, or his claim to be heard.
(3) the apostle then proceeds to show why he became a man, and why, though he was so exalted, he was subjected to so severe sufferings: and with this the chapter closes; Heb 2:10-18. It was because this was "proper" from the relation which he sustained to man. The argument is, that the Redeemer and his people were identified; that he did not come to save "angels," and that, therefore, there was a propriety in his assuming the nature of man, and being subjected to trials like those whom he came to save. In all things it behoved him to be made like his brethren, in order to redeem them, and in order to set them an example, and show them how to suffer. The humiliation, therefore, of the Redeemer; the fact that he appeared as a man, and that he was a sufferer, so far from being a reason why he should not be "heard," was rather an additional reason why we should attend to what he said. He had a claim to the right of being heard not only from his original dignity, but from the friendship which he has evinced for us in taking upon himself our nature, and suffering in our behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 2:1, We ought to be obedient to Christ Jesus; Heb 2:5, and that because he vouchsafed to take our nature upon him; Heb 2:14, as it was necessary.
John Gill
INTRODUCTION TO HEBREWS 2
In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Heb 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Ps 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Heb 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Heb 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Heb 2:11 as he does, for which are cited Ps 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Heb 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Heb 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Heb 2:17.
2:12:1: Վասն այսորիկ պա՛րտ է մեզ առաւե՛լ եւս ունկնդի՛ր լինել բանիցն ասացելոց, զի մի՛ երբէք նուաղեսցուք[4667]։ [4667] Բազումք. Վասն այնորիկ պարտ։
1 Ահա թէ ինչու մենք պէտք է աւելի եւս ուշադիր լինենք ասուած խօսքերին, որպէսզի երբեք դրանցից չտարուենք դէպի կորուստ,
1 Անոր համար պէտք է ա՛լ աւելի ուշադրութիւն ընենք մեր լսած բաներուն, որ չըլլայ թէ պակսինք։
Վասն այնորիկ պարտ է մեզ առաւել եւս ունկնդիր լինել բանիցն ասացելոց, զի մի՛ երբեք նուազեսցուք:

2:1: Վասն այսորիկ պա՛րտ է մեզ առաւե՛լ եւս ունկնդի՛ր լինել բանիցն ասացելոց, զի մի՛ երբէք նուաղեսցուք[4667]։
[4667] Բազումք. Վասն այնորիկ պարտ։
1 Ահա թէ ինչու մենք պէտք է աւելի եւս ուշադիր լինենք ասուած խօսքերին, որպէսզի երբեք դրանցից չտարուենք դէպի կորուստ,
1 Անոր համար պէտք է ա՛լ աւելի ուշադրութիւն ընենք մեր լսած բաներուն, որ չըլլայ թէ պակսինք։
zohrab-1805▾ eastern-1994▾ western am▾
2:12: Посему мы должны быть особенно внимательны к слышанному, чтобы не отпасть.
2:1  διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.
2:1. Διὰ (Through) τοῦτο (to-the-one-this) δεῖ (it-bindeth) περισσοτέρως (unto-more-abouted) προσέχειν (to-hold-toward) ἡμᾶς (to-us) τοῖς (unto-the-ones) ἀκουσθεῖσιν , ( unto-having-been-heard ,"μή (lest) ποτε (whither-also) παραρυῶμεν. (we-might-have-had-uttered-beside-unto)
2:1. propterea abundantius oportet observare nos ea quae audivimus ne forte pereffluamusTherefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
1. Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away .
Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let [them] slip:

2: Посему мы должны быть особенно внимательны к слышанному, чтобы не отпасть.
2:1  διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.
2:1. propterea abundantius oportet observare nos ea quae audivimus ne forte pereffluamus
Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Посему..." - увещание к вниманию относительно слышанного выводится как практическое заключение для читателей из вышесказанного о превосходстве Иисуса Христа пред Ангелами по власти и достоинству. - "К слышанному" - не только в I главе, но вообще в проповеди евангельской о спасении. - "Чтобы не отпасть..." mh pote parapuwmen... - слав. да не когда отпадем..., чтобы не пройти мимо совершающегося дела спасения, не лишиться участия в этом спасительном течении, не удалиться от него и не погибнуть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Danger of Neglect.A. D. 62.
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. 2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 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; 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?

The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved; this is brought in by the illative particle therefore, with which this chapter begins, and which shows its connection with the former, where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.

I. By way of exhortation: Therefore we ought to give the more diligent heed to the things which we have heard, v. 1. This is the first way by which we are to show our esteem of Christ and of the gospel. It is the great concern of every one under the gospel to give the most earnest heed to all gospel discoveries and directions, to prize them highly in his judgment as matters of the greatest importance, to hearken to them diligently in all the opportunities he has for that purpose, to read them frequently, to meditate on them closely, and to mix faith with them. We must embrace them in our hearts and affections, retain them in our memories, and finally regulate our words and actions according to them.

II. By way of argument, he adds strong motives to enforce the exhortation.

1. From the great loss we shall sustain if we do not take this earnest heed to the things which we have heard: We shall let them slip. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the corruption of our natures, the enmity and subtlety of Satan (he steals away the word), from the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss who let gospel truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in hearing lost, and their hopes of a good harvest lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel and our retention of it; and indeed, if we do not well attend, we shall not long retain the word of God; inattentive hearers will soon be forgetful hearers.

2. Another argument is taken from the dreadful punishment we shall incur if we do not do this duty, a more dreadful punishment than those fell under who neglected and disobeyed the law, v. 2, 3. Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; for every transgression and disobedience will receive a just recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners is no more than what sin deserves: it is a just recompence of reward; punishments are as just, and as much due to sin as rewards are to obedience, yea, more due than rewards are to imperfect obedience. (2.) How the gospel is described. It is salvation, a great salvation; so great salvation that no other salvation can compare with it; so great that none can fully express, no, nor yet conceive, how great it is. It is a great salvation that the gospel discovers, for it discovers a great Saviour, one who has manifested God to be reconciled to our nature, and reconcilable to our persons; it shows how we may be saved from so great sin and so great misery, and be restored to so great holiness and so great happiness. The gospel discovers to us a great sanctifier, to qualify us for salvation and to bring us to the Saviour. The gospel unfolds a great and excellent dispensation of grace, a new covenant; the great charter-deed and instrument is settled and secured to all those who come into the bond of the covenant. (3.) How sinning against the gospel is described: it is declared to be a neglect of this great salvation; it is a contempt put upon the saving grace of God in Christ, making light of it, not caring for it, not thinking it worth their while to acquaint themselves with it, not regarding either the worth of gospel grace or their own want of it and undone state without it; not using their endeavours to discern the truth of it, and assent to it, nor to discern the goodness of it, so as to approve of it, or apply it to themselves. In these things they discover a plain neglect of this great salvation. Let us all take heed that we be not found among those wicked wretched sinners who neglect the grace of the gospel. (4.) How the misery of such sinners is described: it is declared to be unavoidable (v. 3): How shall we escape? This intimates, [1.] That the despisers of this salvation are condemned already, under arrest and in the hands of justice already. So they were by the sin of Adam; and they have strengthened their bonds by their personal transgression. He that believeth not is condemned already, John iii. 18. [2.] There is no escaping out of this condemned state, but by accepting the great salvation discovered in the gospel; as far those who neglect it, the wrath of God is upon them, and it abides upon them; they cannot disengage themselves, they cannot emerge, they cannot get from under the curse. [3.] That there is a yet more aggravated curse and condemnation waiting for all those who despise the grace of God in Christ, and that this most heavy curse they cannot escape; they cannot conceal their persons at the great day, nor deny the fact, nor bribe the judge, nor break the prison. There is no door of mercy left open for them; there will be no more sacrifice for sin; they are irrecoverably lost. The unavoidableness of the misery of such is here expressed by way of question: How shall we escape? It is an appeal to universal reason, to the consciences of sinners themselves; it is a challenge to all their power and policy, to all their interest and alliances, whether they, or any for them, can find out, or can force out, a way of escape from the vindictive justice and wrath of God. It intimates that the neglecters of this great salvation will be left not only without power, but without plea and excuse, at the judgment-day; if they be asked what they have to say that the sentence should not be executed upon them, they will be speechless, and self-condemned by their own consciences, even to a greater degree of misery than those fell under who neglected the authority of the law, or sinned without the law.

3. Another argument to enforce the exhortation is taken from the dignity and excellency of the person by whom the gospel began to be spoken (v. 3): It began at first to be spoken by the Lord, that is, the Lord Jesus Christ, who is Jehovah, the Lord of Life and glory, Lord of all, and as such possessed of unerring and infallible wisdom, infinite and inexhaustible goodness, unquestionable and unchangeable veracity and faithfulness, absolute sovereignty and authority, and irresistible power. This great Lord of all was the first who began to speak it plainly and clearly, without types and shadows as it was before he came. Now surely it may be expected that all will reverence this Lord, and take heed to a gospel that began to be spoken by one who spoke so as never man spoke.

4. Another argument is taken from the character of those who were witnesses to Christ and the gospel (v. 3, 4): It was confirmed to us by those that heard him, God also bearing them witness. Observe, (1.) The promulgation of the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were eye and ear-witnesses of what Jesus Christ began both to do and to teach, Acts i. 1. These witnesses could have no worldly end or interest of their own to serve hereby. Nothing could induce them to give in their evidence but the Redeemer's glory, and their own and others' salvation; they exposed themselves by their testimony to the loss of all that was dear to them in this life, and many of them sealed it with their blood. (2.) God himself bore witness to those who were witnesses for Christ; he testified that they were authorized and sent by him to preach Christ and salvation by him to the world. And how did he bear them witness? Not only by giving them great peace in their own minds, great patience under all their sufferings, and unspeakable courage and joy (though these were witnesses to themselves), but he bore them witness by signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his will. [1.] With signs, signs of his gracious presence with them, and of his power working by them. [2.] Wonders, works quite beyond the power of nature, and out of the course of nature, filling the spectators with wonder and admiration, stirring them up to attend to the doctrine preached, and to enquire into it. [3.] Divers miracles, or mighty works, in which an almighty agency appeared beyond all reasonable controversy. [4.] Gifts of the Holy Ghost, qualifying, enabling, and exciting them to do the work to which they were called--divisions or distributions of the Holy Ghost, diversities of gifts, 1 Cor. xii. 4, &c. And all this according to God's own will. It was the will of God that we should have sure footing for our faith, and a strong foundation for our hope in receiving the gospel. As at the giving forth of the law there were signs and wonders, by which God testified the authority and excellency of it, so he witnessed to the gospel by more and greater miracles, as to a more excellent and abiding dispensation.
Adam Clarke: Commentary on the Bible - 1831
2:1: Therefore - Because God has spoken to us by his Son; and because that Son is so great and glorious a personage; and because the subject which is addressed to us is of such infinite importance to our welfare.
We ought to give the more earnest heed - We should hear the doctrine of Christ with care, candour, and deep concern.
Lest at any time we should let them slip - Μη ποτε παραρῥυωμεν· "Lest at any time we should leak out." This is a metaphor taken from unstanch vessels; the staves not being close together, the fluid put into them leaks through the chinks and crevices. Superficial hearers lose the benefit of the word preached, as the unseasoned vessel does its fluid; nor can any one hear to the saving of his soul, unless he give most earnest heed, which he will not do unless he consider the dignity of the speaker, the importance of the subject, and the absolute necessity of the salvation of his soul. St. Chrysostom renders it μη ποτε απολωμεθα, εκπεσωμεν, lest we perish, lest we fall away.
Albert Barnes: Notes on the Bible - 1834
2:1: Therefore - Greek "On account of this" - Δια τοῦτο Dia touto - that is, on account of the exalted dignity and rank of the Messiah as stated in the pRev_ious chapter. The sense is: "Since Christ, the author of the new dispensation, is so far exalted above the prophets, and even the angels, we ought to give the more earnest attention to all that has been spoken."
We ought - It is suitable or proper (Greek δεὶ dei) that we should attend to those things. When the Son of God speaks to people, every consideration makes it appropriate that we should attend to what is spoken.
To give the more earnest heed. - To give the more strict attention.
To the things which we have heard. - Whether directly from the Lord Jesus, or from his apostles. It is possible that some of those to whom the apostle was writing had heard the Lord Jesus himself preach the gospel: others had heard the same truths declared by the apostles.
Lest at any time. - We ought to attend to those things at all times. We ought never to forget them; never to be indifferent to them. We are sometimes interested in them, and then we feel indifferent to them; sometimes at leisure to attend to them, and then the cares of the world, or a heaviness and dullness of mind, or a cold and languid state of the affections, renders us indifferent to them, and they are suffered to pass out of the mind without concern. Paul says, that this ought never to be done. At no time should we be indifferent to those things. They are always important to us, and we should never be in a state of mind when they would be uninteresting. At all times; in all places; and in every situation of life, we should feel that the truths of religion are of more importance to us than all other truths, and nothing should be suffered to efface their image from the heart.
We should let them slip. - Margin, "Run out as leaking vessels." Tyndale renders this, "lest we be spilt." The expression here has given rise to much discussion as to its meaning; and has been very differently translated. Doddridge renders it, "lest we let them flow out of our minds." Prof. Stuart, "lest at any time we should slight them." Whitby: "that they may not entirely slip out of our memories." The word used here - παραῤῥυέω pararrueō - occurs nowhere else in the New Testament. The Septuagint translators have used the word only once. Pro 3:21. "Son, do not pass by (μὴ παραῤῥυῇς mē pararruē s but keep my counsel;" that is, do not pass by my advice by neglect, or suffer it to be disregarded. The word means, according to Passow, to flow by, to flow over; and then to go by, to fall, to go away. It is used to mean to flow near, to flow by - as of a river; to glide away, to escape - as from the mind, that is, to forget; and to glide along - as a thief does by stealth. See Robinson's Lexicon. The Syriac and Arabic translators have rendered it: "that we may not fall." After all that has been said on the meaning of the word here (compare Stuart in loc.), it seems to me that the true sense of the expression is that of flowing, or gliding by - as a river; and that the meaning here is, that we should be very cautious that the important truths spoken by the Redeemer and his apostles should not be suffered to "glide by" us without attention, or without profit. We should not allow them to be like a stream that glides on by us without benefiting us; that is, we should endeavor to secure and retain them as our own. The truth taught, is that there is great danger, now that the true system of religion has been Rev_ealed, that it will not profit us, but that we shall lose all the benefit of it. This danger may arise from many sources - some of which are the following:
(1) We may not feel that the truths Rev_ealed are important - and before their importance is felt, they may be beyond our reach. So we are often deceived in regard to the importance of objects - and before we perceive their value they are irrecoverably gone. So it is often with time, and with the opportunities of obtaining an education, or of accomplishing any object which is of value. The opportunity is gone before we perceive its importance. So the young suffer the most important period of life to glide away before they perceive its value, and the opportunity of making much of their talents is lost because they did not embrace the suitable opportunities.
(2) by being engrossed in business. We feel that that is now the most important thing. That claims all our attention. We have no time to pray, to read the Bible, to think of religion, for the cares of the world engross all the time - and the opportunities of salvation glide insensibly away, until it is too late.
(3) by being attracted by the pleasures of life. We attend to them now, and are drawn along from one to another, until religion is suffered to glide away with all its hopes and consolations, and we perceive, too late, that we have let the opportunity of salvation slip foRev_er. Allured by those pleasures, the young neglect it; and new pleasures starting up in future life carry on the delusion, until every favorable opportunity for salvation has passed away.
(4) we suffer favorable opportunities to pass by without improving them. Youth is by far the best time, as it is the most appropriate time, to become a Christian - and yet how easy is it to allow that period to slip away without becoming interested in the Saviour! One day glides on after another, and one week, and one month, one year passes away after another - like a gently-flowing stream - until all the precious time of youth has gone, and we are still not Christians. So a Rev_ival of religion is a favorable time - and yet many suffer this to pass by without becoming interested in it. Others are converted, and the heavenly influences descend all around us, but we are unaffected, and the season so full of happy and heavenly influences is gone - to return no more.
(5) we let the favorable season slip, because we design to attend to it at some future period of life. So youth defers it to manhood - manhood to old age - old age to a death-bed - and then neglects it - until the whole of life has glided away, and the soul is not saved. Paul knew man. He knew how prone he was to let the things of religion slip out of the mind - and hence, the earnestness of his caution that we should give heed to the subject now - lest the opportunity of salvation should soon glide away. When once passed, it can never be recalled. Hence, learn:
(1) the truths of religion will not benefit us unless we give heed to them. It will not save us that the Lord Jesus has come and spoken to people, unless we are disposed to listen. It will not benefit us that the sun shines, unless we open our eyes. Books will not benefit us, unless we read them; medicine, unless we take it; nor will the fruits of the earth sustain our lives, however rich and abundant they may be, if we disregard and neglect them. So with the truths of religion. There is truth enough to save the world - but the world disregards and despises it.
(2) it needs not great sins to destroy the soul. Simple "neglect" will do it as certainly as atrocious crimes. Every person has a sinful heart that will destroy him unless he makes an effort to be saved; and it is not merely the great sinner, therefore, who is in danger. It is the man who "neglects" his soul - whether a moral or an immoral man - a daughter of amiableness, or a daughter of vanity and vice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Therefore: Heb 2:2-4, Heb 1:1, Heb 1:2, Heb 12:25, Heb 12:26
the more: Deu 4:9, Deu 4:23, Deu 32:46, Deu 32:47; Jos 23:11, Jos 23:12; Ch1 22:13; Psa 119:9; Pro 2:1-6; Pro 3:21, Pro 4:1-4, Pro 4:20-22, Pro 7:1, Pro 7:2; Luk 8:15, Luk 9:44
we should: Heb 12:5; Mat 16:9; Mar 8:18; Pe2 1:12, Pe2 1:13, Pe2 1:15, Pe2 3:1
let them slip: Gr. run out, as leaking vessels, Hab 1:6, Hab 2:16
Geneva 1599
2:1 Therefore (1) we ought to give the more earnest heed to the things which (a) we have heard, lest at any time we (b) should let [them] slip.
(1) Now pausing to show to what end and purpose all these things were spoken, that is, to understand by the excellency of Christ above all creatures, that his doctrine, majesty and priesthood, is most perfect, he uses an exhortation taken from a comparison.
(a) He makes himself a hearer.
(b) They are said to let the word run out, who do not hold it securely and remember the word when they have heard it.
John Gill
2:1 Therefore we ought to give the more earnest heed,.... This is an inference from the apostle's discourse in the preceding chapter; since he, by whom God has spoke in these last days, is his Son, who is infinitely above the angels, they being his creatures, and worshippers of him, and ministers to him, and his; therefore the greater regard should be had to the Gospel spoken by him: even to the things which we have heard; which are no other than the truths of the Gospel, which had been preached unto them, and which were heard by the apostles, who had preached them to them; and they had heard them from them, or from Christ himself, and were what their forefathers had desired to hear, and which the carnal ear has not heard; for there is an internal and an external hearing of the Gospel. Now it becomes the hearers of it to give heed, or attend unto it, to beware of that which is pernicious and hurtful, and to regard that which is good and profitable; and this giving heed takes in a close consideration of Gospel truths, a diligent inquiry into them, a valuable esteem of them, a strict adherence to them, and a watchfulness to retain what is heard, and to conform unto it: and this was to be done "more earnestly" than their forefathers had, or than they themselves had; or this may be put for the superlative degree, and signify, that they should give the most earnest heed; for they had the most abundant reason to give heed, since what they heard was not from Moses, and the prophets, to whom they did well to take heed, but from Christ the Son of God, who was greater than they: "lest at any time we should let them slip": and this either respects persons; and so the Vulgate Latin version renders it, "lest we should run out"; and the Syriac version, "lest we should fall"; and the Arabic version, "lest we should fall from honesty": which may intend partial slips and falls, to which the people of God are subject; and which are oftentimes owing to inadvertency to the word; for the Gospel, duly attended to, is a preservative from falling: or it may respect things, even the doctrines of the Gospel, lest we should let them slip out of us, through us, or besides us: the metaphor seems to be taken either from leaking vessels, which let out what is put into them; or to strainers, which let the liquor through, and it falls on the ground, and cannot be gathered up, and so becomes useless; and which is expressive of unprofitable hearing of the word, through inattention, negligence, and forgetfulness, and the irrecoverableness of it, when it is gone: the Gospel may be lost to some that hear it, as to any real benefit and advantage by it; and some who hear the Gospel may be lost and perish; but the grace of the Gospel can never be lost.
John Wesley
2:1 Lest we should let them slip - As water out of a leaky vessel. So the Greek word properly signifies.
Robert Jamieson, A. R. Fausset and David Brown
2:1 DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
Therefore--Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant.
the more earnest--Greek, "the more abundantly."
heard--spoken by God (Heb 1:1); and by the Lord (Heb 2:3).
let them slip--literally "flow past them" (Heb 4:1).
2:22:2: Զի եթէ որ ՚ի ձե՛ռն հրեշտակաց խօսեցաւ բանն, հաստատո՛ւն եղեւ, եւ ամենայն յանցաւորութի՛ւն եւ անհնազանդութիւն ընկալաւ զպատի՛ժ պատուհասի[4668]. [4668] Ոմանք. Զի թէ որ ՚ի... բանն, հաւատարիմ եղեւ, եւ ամենայն յանցաւորութիւնն։
2 որովհետեւ, եթէ այն խօսքը, որ հրեշտակների միջոցով ասուեց, հաստատուն մնաց, եւ ամէն յանցանք ու անհնազանդութիւն արդար պատիժ ստացան,
2 Վասն զի եթէ այն խօսքը որ հրեշտակներուն ձեռքով ըսուեցաւ, հաստատուն եղաւ եւ ամէն յանցանք ու անհնազանդութիւն արդար հատուցում առին,
Զի եթէ որ ի ձեռն հրեշտակաց խօսեցաւ բանն` հաստատուն եղեւ, եւ ամենայն յանցաւորութիւն եւ անհնազանդութիւն ընկալաւ զպատիժ պատուհասի:

2:2: Զի եթէ որ ՚ի ձե՛ռն հրեշտակաց խօսեցաւ բանն, հաստատո՛ւն եղեւ, եւ ամենայն յանցաւորութի՛ւն եւ անհնազանդութիւն ընկալաւ զպատի՛ժ պատուհասի[4668].
[4668] Ոմանք. Զի թէ որ ՚ի... բանն, հաւատարիմ եղեւ, եւ ամենայն յանցաւորութիւնն։
2 որովհետեւ, եթէ այն խօսքը, որ հրեշտակների միջոցով ասուեց, հաստատուն մնաց, եւ ամէն յանցանք ու անհնազանդութիւն արդար պատիժ ստացան,
2 Վասն զի եթէ այն խօսքը որ հրեշտակներուն ձեռքով ըսուեցաւ, հաստատուն եղաւ եւ ամէն յանցանք ու անհնազանդութիւն արդար հատուցում առին,
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Ибо, если через Ангелов возвещенное слово было твердо, и всякое преступление и непослушание получало праведное воздаяние,
2:2  εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν,
2:2. εἰ (If) γὰρ (therefore) ὁ (the-one) δι' (through) ἀγγέλων (of-messengers) λαληθεὶς (having-been-spoken-unto) λόγος (a-forthee) ἐγένετο ( it-had-became ) βέβαιος, (base-belonged,"καὶ (and) πᾶσα (all) παράβασις (a-stepping-beside) καὶ (and) παρακοὴ (a-hearing-beside) ἔλαβεν (it-had-taken) ἔνδικον (to-coursed-in) μισθαποδοσίαν, (to-a-pay-giving-off-unto,"
2:2. si enim qui per angelos dictus est sermo factus est firmus et omnis praevaricatio et inoboedientia accepit iustam mercedis retributionemFor if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
2. For if the word spoken through angels proved stedfast, and every transgression and disobedience received a just recompense of reward;
For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward:

2: Ибо, если через Ангелов возвещенное слово было твердо, и всякое преступление и непослушание получало праведное воздаяние,
2:2  εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν,
2:2. si enim qui per angelos dictus est sermo factus est firmus et omnis praevaricatio et inoboedientia accepit iustam mercedis retributionem
For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Через Ангелов возвещенное слово..." - несомненно - Закон Моисеев, как яснее упомянуто в Гал 3:19. Здесь воспроизводится, очевидно, общее иудейское предание о даровании Закона не непосредственно от Самого Бога невидимого и непостижимого, но при посредстве Ангелов, так же как и принятие этого Закона состоялось не непосредственно народом, но через Моисея, стоявшего между народом и Ангелом (ср. Деян 7:53).
Adam Clarke: Commentary on the Bible - 1831
2:2: If the word spoken by angels - The law, (according to some), which was delivered by the mediation of angels, God frequently employing these to communicate his will to men. See Act 7:53; and Gal 3:19. But the apostle probably means those particular messages which God sent by angels, as in the case of Lot, Genesis 19:, and such like.
Was steadfast - Was so confirmed by the Divine authority, and so strict, that it would not tolerate any offense, but inflicted punishment on every act of transgression, every case in which the bounds laid down by the law, were passed over; and every act of disobedience in respect to the duties enjoined.
Received a just recompense - That kind and degree of punishment which the law prescribed for those who broke it.
Albert Barnes: Notes on the Bible - 1834
2:2: For if the word spoken by angels - The Revelation in the Old Testament. It was indeed given by Yahweh, but it was the common opinion of the Hebrews that it was by the ministry of angels; see Act 7:38, Act 7:53 notes, and Gal 3:19 note, where this point is fully considered. As Paul was discoursing here of the superiority of the Redeemer to the angels, it was to the point to refer to the fact that the Law had been given by the ministry of angels.
Was steadfast - Was firm - βέβαιος bebaios; settled - established. It was not vacillating and fluctuating. It determined what crime was, and it was firm in its punishment. It did not yield to circumstances; but if not obeyed in all respects, it denounced punishment. The idea here is not that everything was "fulfilled," but it is that the Law so given could not be violated with impunity. It was not safe to violate it, but it took notice of the slightest failure to yield perfect obedience to its demands.
And every transgression - Literally, "going beyond, passing by." It means every instance of "disregarding" the Law.
And disobedience. - Every instance of "not hearing" the Law - παρακοὴ parakoē - and hence, every instance of disobeying it. The word here stands opposite to "hearing" it, or attending to it - and the sense of the whole is, that the slightest infraction of the Law was sure to be punished. It made no provision for indulgence in sin; it demanded prompt, implicit, and entire obedience. "Received a just recompense of reward." Was strictly punished. Subjected to equal retribution. This was the character of the Law. It threatened punishment for each and every offence, and made no allowance for transgression in any form; compare Num 15:30-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: spoken: Deu 32:2; Psa 68:17; Act 7:53; Gal 3:19
every: Heb 10:28; Exo 32:27, Exo 32:28; Lev 10:1, Lev 10:2, Lev 24:14-16; Num 11:33, Num 14:28-37; Num 15:30-36, Num 16:31-35, Num 16:49, Num 20:11, Num 20:12, Num 21:6, Num 25:9; Deu 4:3, Deu 4:4, Deu 17:2, Deu 17:5, Deu 17:12; Deu 27:26; Co1 10:5-12; Jde 1:5
recompense: Heb 10:35, Heb 11:6, Heb 11:26 *Gr.
Geneva 1599
2:2 For if the (c) word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
(c) The Law which appointed punishment for the offenders: and which Paul says was given by angels, (Gal 3:19) and by Stephen also in, (Acts 7:53).
John Gill
2:2 For if the word spoken by angels was steadfast,.... This is a description of the law, from whence the apostle argues to a stricter regard to the Gospel, as from the lesser to the greater: this is called "the word", and a terrible one it was; it was a voice of words, which they that heard entreated they might hear no more; it was the word "spoken" with an articulate voice, and was heard by the Israelites, and it was spoken "by angels". Jehovah the Father's voice was never heard; when he came to give the law, ten thousand angels came along with him; and the ministry of these he used in the delivery of the law; by them he spoke it; they formed in the air the voices heard; it was ordained by them, and given by the disposition of them; see Acts 7:53. To which agree those words of Herod, spoken to the Jews, recorded by Josephus (b); that we learn of God, , "by angels", the best of doctrines, and the most holy things in the law. And this was "steadfast"; firm, and sure, being the word of God, which cannot pass away, until it be fulfilled: it was confirmed by terrible signs attending it, and by the people's assent unto it; the penalty of it is sure and certain, in case of disobedience; and as to the form and ministration of it, it remained until Christ, the end of it, came; and as to the matter of it, so far as of a moral nature, it still remains: the judicial and ceremonial parts of it are abrogated; and the whole of it is abolished, as in the hands of Moses, and as a covenant of works, and as to the curse and condemnation of it, and with respect to justification by it; but it still continues as a cursing law to all that are under it; and as a means of conviction to sinners in the hands of the Spirit; and as a rule of walk and conversation to saints, as in the hands of Christ:
and every transgression and disobedience received a just recompense of reward; every precept of the law had a penalty annexed to it; and every breach of it was punished as that penalty required; and that according to the strict justice of God, and the just demerit of sin; and none escaped, but suffered the punishment due to the violation of the precept either in themselves, or in their surety; so steadfast and immovable was this law.
(b) Antiqu. l. 15. c. 5. sect. 3.
John Wesley
2:2 In giving the law, God spoke by angels; but in proclaiming the gospel, by his Son. Steadfast - Firm and valid. Every transgression - Commission of sin. Every disobedience - Omission of duty.
Robert Jamieson, A. R. Fausset and David Brown
2:2 (Compare Heb 2:3.) Argument a fortiori.
spoken by angels--the Mosaic law spoken by the ministration of angels (Deut 33:2; Ps 68:17; Acts 7:53; Gal 3:19). When it is said, Ex 20:1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone.
was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it.
transgression--by doing evil; literally, overstepping its bounds: a positive violation of it.
disobedience--by neglecting to do good: a negative violation of it.
recompense-- (Deut 32:35).
2:32:3: մեք՝ զիա՞րդ ապրեսցուք հեղգացեալք յայնպիսի փրկութենէ, որ սկի՛զբն առ խօսելոյ ՚ի Տեառնէ. եւ ՚ի ձեռն ա՛յնոցիկ որ լուա՛նն ՚ի մե՛զ հաստատեցաւ[4669]. [4669] Ոմանք. Հեղգացեալքս յայն՛՛։
3 մենք ինչպէ՞ս պիտի ազատուենք, եթէ անհոգ գտնուենք այնպիսի փրկութեան հանդէպ, որ նախ հռչակուեց Տիրոջ կողմից եւ ապա հաստատուեց մեզ համար նրանց միջոցով, որ լսել էին այն.
3 Հապա մենք ի՞նչպէս պիտի ազատինք՝ եթէ անհոգ ըլլանք այնպիսի մեծ փրկութեան մը մասին, որ նախ Տէրոջմէն հռչակուեցաւ ու լսողներուն ձեռքով հաստատուեցաւ.
մեք զիա՞րդ ապրեսցուք հեղգացեալք յայնպիսի փրկութենէ, որ սկիզբն ա՛ռ խօսելոյ ի Տեառնէ, եւ ի ձեռն այնոցիկ որ լուանն` ի մեզ հաստատեցաւ:

2:3: մեք՝ զիա՞րդ ապրեսցուք հեղգացեալք յայնպիսի փրկութենէ, որ սկի՛զբն առ խօսելոյ ՚ի Տեառնէ. եւ ՚ի ձեռն ա՛յնոցիկ որ լուա՛նն ՚ի մե՛զ հաստատեցաւ[4669].
[4669] Ոմանք. Հեղգացեալքս յայն՛՛։
3 մենք ինչպէ՞ս պիտի ազատուենք, եթէ անհոգ գտնուենք այնպիսի փրկութեան հանդէպ, որ նախ հռչակուեց Տիրոջ կողմից եւ ապա հաստատուեց մեզ համար նրանց միջոցով, որ լսել էին այն.
3 Հապա մենք ի՞նչպէս պիտի ազատինք՝ եթէ անհոգ ըլլանք այնպիսի մեծ փրկութեան մը մասին, որ նախ Տէրոջմէն հռչակուեցաւ ու լսողներուն ձեռքով հաստատուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
2:33: то как мы избежим, вознерадев о толиком спасении, которое, быв сначала проповедано Господом, в нас утвердилось слышавшими [от Него],
2:3  πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; ἥτις, ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη,
2:3. πῶς (unto-whither) ἡμεῖς (we) ἐκφευξόμεθα ( we-shall-flee-out ) τηλικαύτης (of-the-one-statured-to-the-one-this) ἀμελήσαντες ( having-un-concerned-unto ) σωτηρίας, (of-a-savioring-unto,"ἥτις, (which-a-one,"ἀρχὴν (to-a-firsting) λαβοῦσα (having-had-taken) λαλεῖσθαι (to-be-spoken-unto) διὰ (through) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"ὑπὸ (under) τῶν (of-the-ones) ἀκουσάντων ( of-having-heard ) εἰς (into) ἡμᾶς (to-us) ἐβεβαιώθη, (it-was-en-base-belonged,"
2:3. quomodo nos effugiemus si tantam neglexerimus salutem quae cum initium accepisset enarrari per Dominum ab eis qui audierunt in nos confirmata estHow shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
3. how shall we escape, if we neglect so great salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard;
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:

3: то как мы избежим, вознерадев о толиком спасении, которое, быв сначала проповедано Господом, в нас утвердилось слышавшими [от Него],
2:3  πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; ἥτις, ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη,
2:3. quomodo nos effugiemus si tantam neglexerimus salutem quae cum initium accepisset enarrari per Dominum ab eis qui audierunt in nos confirmata est
How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Как мы избежим...", т.е. того же праведного воздаяния или наказания за преступление и нарушение Нового Завета Божия, данного Самим Сыном Божиим, без посредства Ангелов и людей? - "Слышавшими от Него...", т.е. Апостолами и непосредственными учениками Господа. И здесь несколько раз различными усиленными оттенками выражений апостол показывает превосходство Сына Божия пред Ангелами и Его дела пред их служением. Так, достойно замечания, что возвещенное через Ангелов он называет словом, а проповеданное Господом - спасением. Внешним свидетельством истинности и неприкосновенности Ангельского слова являлось почти исключительно мздовоздаяние за его нарушение, тогда как свидетельством истины проповеди Господа были давние знамения и чудеса, показывавшие особую силу и величие нового спасения (о толиком спасении).
Adam Clarke: Commentary on the Bible - 1831
2:3: How shall we escape - If they who had fewer privileges than we have, to whom God spoke in divers manners by angels and prophets, fell under the displeasure of their Maker, and were often punished with a sore destruction; how shall we escape wrath to the uttermost if we neglect the salvation provided for us, and proclaimed to us by the Son of God? Their offense was high; ours, indescribably higher. The salvation mentioned here is the whole system of Christianity, with all the privileges it confers; properly called a salvation, because, by bringing such an abundance of heavenly light into the world, it saves or delivers men from the kingdom of darkness, ignorance, error, superstition, and idolatry; and provides all the requisite means to free them from the power, guilt, and contamination of sin. This salvation is great when compared with that granted to the Jews:
1. The Jewish dispensation was provided for the Jews alone; the Christian dispensation for all mankind.
2. The Jewish dispensation was full of significant types and ceremonies; the Christian dispensation is the substance of all those types.
3. The Jewish dispensation referred chiefly to the body and outward state of man - washings and external cleansings of the flesh; the Christian, to the inward state - purifying the heart and soul, and purging the conscience from dead works.
4. The Jewish dispensation promised temporal happiness; the Christian, spiritual.
5. The Jewish dispensation belonged chiefly to time; the Christian, to eternity.
6. The Jewish dispensation had its glory; but that was nothing when compared to the exceeding glory of the Gospel.
7. Moses administered the former; Jesus Christ, the Creator, Governor, and Savior of the world, the latter.
8. This is a great salvation, infinitely beyond the Jewish; but how great no tongue or pen can describe.
Those who neglect it, αμελησαντες, are not only they who oppose or persecute it, but they who pay no regard to it; who do not meddle with it, do not concern themselves about it, do not lay it to heart, and consequently do not get their hearts changed by it. Now these cannot escape the coming judgments of God; not merely because they oppose his will and commandment, but because they sin against the very cause and means of their deliverance. As there is but one remedy by which their diseased souls can be saved, so by refusing to apply that one remedy they must necessarily perish.
Which at the first began to be spoken - Though John the Baptist went before our Lord to prepare his way, yet he could not be properly said to preach the Gospel; and even Christ's preaching was only a beginning of the great proclamation: it was his own Spirit in the apostles and evangelists, the men who heard him preach, that opened the whole mystery of the kingdom of heaven. And all this testimony had been so confirmed in the land of Judea as to render it indubitable; and consequently there was no excuse for their unbelief, and no prospect of their escape if they should continue to neglect it.
Albert Barnes: Notes on the Bible - 1834
2:3: How shall we escape - How shall we escape the just recompense due to transgressors? What way is there of being saved from punishment, if we suffer the great salvation to be neglected, and do not embrace its offers? The sense is, that there is no other way of salvation, and the neglect of this will be followed by certain destruction. why it will, the apostle proceeds to show, by stating that this plan of salvation was proclaimed first by the Lord himself, and had been confirmed by the most decided and amazing miracles.
If we neglect - It is not merely if we commit great sins. Not, if we are murderers, adulterers, thieves, infidels, atheists, scoffers. It is, if we merely "neglect" this salvation - if we do not embrace it - if we suffer it to pass unimproved. "Neglect" is enough to ruin a man. A man who is in business need not commit forgery or robbery to ruin himself; he has only to "neglect" his business, and his ruin is certain. A man who is lying on a bed of sickness, need not cut his throat to destroy himself; he has only to "neglect" the means of restoration, and he will be ruined. A man floating in a skiff above Niagara, need not move an oar or make an effort to destroy himself; he has only to "neglect" using the oar at the proper time, and he will certainly be carried over the cataract. Most of the calamities of life are caused by simple "neglect." By neglect of education children grow up in ignorance; by neglect a farm grows up to weeds and briars; by neglect a house goes to decay; by neglect of sowing, a man will have no harvest; by neglect of reaping, the harvest would rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs that is valuable that will not be ruined if it is not attended to - and why may it not be so with the concerns of the soul? Let no one infer, therefore, that because he is not a drunkard, or an adulterer, or a murderer, that, therefore, he will be saved. Such an inference would be as irrational as it would be for a man to infer that because he is not a murderer his farm will produce a harvest, or that because he is not an adulterer therefore his merchandise will take care of itself. Salvation would be worth nothing if it cost no effort - and there will be no salvation where no effort is put forth.
So great salvation - . Salvation from sin and from hell. It is called "great" because:
(1) Its author is great. This is perhaps the main idea in this passage. It "began to be spoken by the Lord;" it had for its author the Son of God, who is so much superior to the angels; whom the angels were required to worship Heb 1:6; who is expressly called God Heb 1:8; who made all things, and who is eternal; Heb 1:10-12. A system of salvation promulgated by him "must" be of infinite importance, and have a claim to the attention of man.
(2) it is "great" because it saves from great sins. It is adapted to deliver from all sins, no matter how aggravated. No one is saved who feels that his sins are small, or that they are of no consequence. Each one sees his sins to be black and aggravated, and each one who enters heaven, will go there feeling and confessing that it is a great salvation which has brought such a sinner there. Besides, this salvation delivers from all sin - no matter how gross and aggravated. The adulterer, the murderer, the blasphemer, may come and be saved, and the salvation which redeems such sinners from eternal ruin is "great."
(3) it is great because it saves from great dangers. The danger of an eternal hell besets the path of each one. All do not see it; and all will not believe it when told of it. But this danger hovers over the path of every mortal. The danger of an eternal hell! Salvation from everlasting burnings! Deliverance from unending ruin! Surely that salvation must be great which shall save from such a doom! If that salvation is neglected, that danger still hangs over each and every man. The gospel did not create that danger - it came to deliver from it. Whether the gospel be true or false, each man is by nature exposed to eternal death - just as each one is exposed to temporal death whether the doctrine of the immortality of the soul and of the resurrection be true or false. The gospel comes to provide a remedy for dangers and woes - it does not create them; it comes to deliver people from great dangers - not to plunge them into them. "Back of the gospel," and before it was preached at all, people were in danger of everlasting punishment, and that system which came to proclaim deliverance from such a danger, is great.
(4) the salvation itself is great in heaven. It exalts people to infinite honors, and places on their heads an eternal crown. Heaven with all its glories is offered to us; and such a deliverance, and such an elevation to eternal honors, deserves to be called great. If that is neglected, there is no other salvation; and man must be inevitably destroyed.
(5) it is "great" because it was effected by infinite displays of power, and wisdom, and love. It was procured by the incarnation and humiliation of the Son of God. It was accomplished amidst great sufferings and self-denials. It was attended with great miracles. The tempest was stilled, and the deaf were made to hear, and the blind to see, and the dead were raised, and the sun was darkened, and the rocks were rent. The whole series of wonders connected with the incarnation and death of the Lord Jesus, was such as the world had not seen elsewhere, and such as was suited to hold the race in mute admiration and astonishment. If this be so, then religion is no trifle. It is not a matter of little importance whether we embrace it or not. It is the most momentous of all the concerns that pertain to man; and has a claim on his attention which nothing else can have. Yet the mass of people live in the "neglect" of it. It is not that they are professedly atheists, or deists, or that they are immoral or profane; it is not that they oppose it, and ridicule it, and despise it; it is that they simply "neglect" it. They pass it by. They attend to other things. They are busy with their pleasures, or in their counting-houses, in their workshops, or on their farms; they are engaged in politics, or in bookmaking, and they "neglect" religion now as a thing of small importance - proposing to attend to it hereafter, as if they acted on the principle that everything else was to be attended to before religion.
Which at the first - Greek "Which received the beginning of being spoken." The meaning is correctly expressed in our translation. Christ "began" to preach the gospel; the apostles followed him. John prepared the way; but the Saviour was properly the first preacher of the gospel.
By the Lord - By the Lord Jesus; see notes on Act 1:24.
And was confirmed unto us ... - They who heard him preach, that is, the apostles, were witnesses of what he said, and certified us of its truth. When the apostle here says "us," he means the church at large. Christians were assured of the truth of what the Lord Jesus spake by the testimony of the apostles; or the apostles communicated it to those who had not heard him in such a manner as to leave no room for doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: How: Heb 4:1, Heb 4:11, Heb 10:28, Heb 10:29, Heb 12:25; Isa 20:6; Eze 17:15, Eze 17:18; Mat 23:33; Rom 2:3; Th1 5:3; Pe1 4:17, Pe1 4:18; Rev 6:16, Rev 6:17
so: Heb 5:9, Heb 7:25, Heb 7:26; Isa 12:2, Isa 51:5, Isa 51:8, Isa 62:11; Luk 1:69; Joh 3:16-18; Act 4:12; Ti1 1:15; Tit 2:11; Rev 7:10
began: Heb 1:2; Mat 4:17; Mar 1:14; Luk 24:19; Act 2:22
and was: Mar 16:15-19; Luk 1:2, Luk 24:47, Luk 24:48; Joh 15:27; Act 1:22, Act 10:40-42
Geneva 1599
2:3 How shall we escape, if we neglect so great salvation; (2) which at the first began to be spoken by the Lord, and was confirmed unto us by (d) them that heard [him];
(2) If the neglect and disobedience of the word spoken by angels was not left unpunished, much less will it be tolerated if we neglect the gospel which the Lord of angels preached, and was confirmed by the voice of the apostles, and with so many signs and wonders from heaven, and especially with great and mighty working of the Holy Spirit.
(d) By the apostles.
John Gill
2:3 How shall we escape,.... The righteous judgment of God, and eternal punishment:
if we neglect so great salvation? as the Gospel is, which is called salvation; in opposition to the law, which is the ministration of condemnation; and because it is a declaration of salvation by Christ; and is the means of bringing it near, and of the application of it in conversion, and so is the power of God unto it: and it is a "great" salvation; the Gospel which reveals it is great, for the author of it is Christ; it has been confirmed by miracles, and attended with great success; and has in it great things, great mysteries, and exceeding great and precious promises: and the salvation which it declares is great; it is the produce of great wisdom; it is wrought by a great person, by a Saviour, and a great one, and who is the great God, and our Saviour; it has been procured at great charge and expense, even at the expense of the blood and life of the Son of God; and has been obtained through great difficulties; and is the salvation of the soul, the more noble part of man; and it is a complete and everlasting one: to "neglect" this, is to be careless of it; to condemn it, and to despise the ministers of it; and to make anything else but Christ the way of salvation: and the danger such are in is very great; it is not possible that they should escape divine vengeance, since their sin is so great, and attended with such aggravating circumstances; for it is a contempt of the grace and wisdom of God in providing such a Saviour, and a trampling under foot the Son of God, and a counting his blood as a common thing; and besides, there is no more sacrifice for sin, they can have nothing to atone for it; and that God, whom they offend hereby, is both omniscient and omnipotent, and there will be no escaping out of his hands: to which must be added, that this Gospel of salvation is that
which at the first began to be spoken by the Lord; by the Lord Jesus Christ himself; the Gospel was preached by him, and he was extraordinarily qualified for it; and he spake it as never man did: it was preached by John indeed, and by all the prophets before him, and to the Israelites in the wilderness, and to Abraham before them, and even to Adam in Eden's garden, which was the first time it was spoken; but then it was spoken to him by the Lord; by the Word of the Lord, the essential Word, the Son of God, as the ancient Chaldee paraphrases, which express the sense of the old Jewish church, show (c): besides, it began most fully and clearly to be preached by him in the days of his flesh, so as it never was preached before, nor since; grace and truth, the doctrines of grace and truth came by him, in all their fulness and glory: and
was confirmed unto us by them that heard him; the Gospel is in itself firm and stable; nor did the words of Christ need any confirmation, who is truth itself, the "Amen", and faithful witness; but in condescension to human weakness, and by reason that Christ, as man, was not everywhere, and that by the mouth of more witnesses it should be established, he sent forth his apostles to preach it; who heard it from him, and they published it to the Jews first, as these were to whom the apostle writes, and then to the Gentiles. And though the apostle had it first by revelation from Christ himself, Gal 1:11 it was confirmed to him by Ananias.
(c) Targum Onkelos & Jon. in Gen. iii. 8. & Hieros. in v. 9.
John Wesley
2:3 So great a salvation - A deliverance from so great wickedness and misery, into so great holiness and happiness. This was first spoken of (before he came it was not known) by Him who is the Lord - of angels as well as men. And was confirmed to us - Of this age, even every article of it. By them that had heard him - And had been themselves also both eye - witnesses and ministers of the word.
Robert Jamieson, A. R. Fausset and David Brown
2:3 we--who have received the message of salvation so clearly delivered to us (compare Heb 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 (Heb 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 (Heb 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 Heb 2:5). Angels recognize Him as "the Lord" (Mt 28:6; Lk 2:11).
confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts (Heb 2:4).
by them that heard him--(Compare Lk 1:2). Though Paul had a special and independent revelation of Christ (Gal 1:16-17, Gal 1:19), yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane, Heb 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" (Acts 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, Heb 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 Acts 1:21; Acts 10:41): so in his sermon to the Jews in Antioch of Pisidia (Acts 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], 1Pet 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.
2:42:4: վկայեալ յԱստուծոյ նշանօք եւ արուեստիւք, եւ պէսպէ՛ս զօրութեամբք, եւ մասամբք Հոգւոյն Սրբոյ՝ ըստ իւրո՛ց կամաց[4670]։ [4670] Ոմանք. Եւ մասամբ Հոգւոյն՝ ըստ իւրոյ կամացն։
4 Աստուած էլ այն վկայեց նշաններով, զօրաւոր գործերով, ամէն տեսակ զօրութիւններով եւ Սուրբ Հոգու շնորհներով, որոնք տրուեցին իր կամքի համաձայն:
4 Աստուած ալ վկայեց նշաններով ու հրաշքներով եւ զանազան զօրութիւններով ու Սուրբ Հոգիին պարգեւներովը, ինչպէս ինք կամեցաւ։
վկայեալ յԱստուծոյ նշանօք եւ արուեստիւք եւ պէսպէս զօրութեամբք եւ մասամբք Հոգւոյն Սրբոյ ըստ իւրոց կամաց:

2:4: վկայեալ յԱստուծոյ նշանօք եւ արուեստիւք, եւ պէսպէ՛ս զօրութեամբք, եւ մասամբք Հոգւոյն Սրբոյ՝ ըստ իւրո՛ց կամաց[4670]։
[4670] Ոմանք. Եւ մասամբ Հոգւոյն՝ ըստ իւրոյ կամացն։
4 Աստուած էլ այն վկայեց նշաններով, զօրաւոր գործերով, ամէն տեսակ զօրութիւններով եւ Սուրբ Հոգու շնորհներով, որոնք տրուեցին իր կամքի համաձայն:
4 Աստուած ալ վկայեց նշաններով ու հրաշքներով եւ զանազան զօրութիւններով ու Սուրբ Հոգիին պարգեւներովը, ինչպէս ինք կամեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: при засвидетельствовании от Бога знамениями и чудесами, и различными силами, и раздаянием Духа Святаго по Его воле?
2:4  συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν.
2:4. συνεπιμαρτυροῦντος (of-witnessing-upon-together-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) σημείοις (unto-signlets-of) τε (also) καὶ (and) τέρασιν (unto-anomalies) καὶ (and) ποικίλαις ( unto-varied ) δυνάμεσιν (unto-abilities) καὶ (and) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) μερισμοῖς (unto-portionings-of) κατὰ (down) τὴν (to-the-one) αὐτοῦ (of-it) θέλησιν; (to-a-determining?"
2:4. contestante Deo signis et portentis et variis virtutibus et Spiritus Sancti distributionibus secundum suam voluntatemGod also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
4. God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Ghost, according to his own will.
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:

4: при засвидетельствовании от Бога знамениями и чудесами, и различными силами, и раздаянием Духа Святаго по Его воле?
2:4  συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν.
2:4. contestante Deo signis et portentis et variis virtutibus et Spiritus Sancti distributionibus secundum suam voluntatem
God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "При засвидетельствовании от Бога..." sunepimarturountoV tod Qeou... - слав.: сосвидетельствующу Богу... Славянский текст более точно выражает здесь мысль подлинника о тесном взаимодействии Бога с человеком в различных знамениях, разнообразие коих показывало, как велико попечение Божие о полноте воздействия на людей и как люди будут безответны, если не воспримут столь многоразлично удостоверяемой проповеди. Готовясь доказать, что Иисус Христос есть глава Нового Завета, Апостол говорит, что унижение Его пред Ангелами в страданиях не только не умалило Его достоинства, но еще более возвысило и входило в планы Божественного домостроительства как спасительнейшее средство освящения всех людей.
Adam Clarke: Commentary on the Bible - 1831
2:4: God also bearing them witness - He did not leave the confirmation of these great truths to the testimony of men; he bore his own testimony to them by signs, wonders, various miracles, and distributions of the Holy Ghost, Πνευματος 'Αγιου μερισμοις. And all these were proved to come from himself; for no man could do those miracles at his own pleasure, but the power to work them was given according to God's own will; or rather, God himself wrought them, in order to accredit the ministry of his servants.
For the meaning of signs, wonders, etc., See the note on Deu 4:34.
Albert Barnes: Notes on the Bible - 1834
2:4: God also bearing them witness - By miracles. Giving them the sanction of his authority, or showing that they were sent by him. No man can work a miracle by his own power. When the dead are raised, the deaf made to hear and the blind to see by a word, it is the power of God alone that does it. He thus becomes a "witness" to the divine appointment of him by whose instrumentality the miracle is performed; or furnishes an attestation that what he says is true; see notes on Act 14:3.
With signs and wonders. - These words are usually connected in the New Testament. The word rendered "signs" - σημεῖον sē meion - means any miraculous event that is suited to show that what had been predicted by a prophet would certainly take place; see Mat 12:38; compare note on Isa 7:11. A "wonder" - τέρας teras - denotes a portent, or prodigy - something that is suited to excite wonder or amazement - and hence, a miracle. The words together refer to the various miracles which were performed by the Lord Jesus and his apostles, designed to confirm the truth of the Christian religion.
And with divers miracles. - Various miracles, such as healing the sick, raising the dead, etc. The miracles were not of one class merely, but were various, so that all pretence of deception should be taken away.
And gifts of the Holy Ghost. - Margin, "Distributions." The various influences of the Holy Spirit enabling them to speak different languages, and to perform works beyond the power of man; see notes on Co1 12:4-11.
According to his will - As he chose. He acted as a sovereign in this. He gave them where he pleased, and imparted them in such measure as he chose. The sense of this whole passage is, "The gospel has been promulgated to man in a solemn manner. It was first published by the Lord of glory himself. It was confirmed by the most impressive and solemn miracles. It is undoubtedly a Revelation from heaven; was given in more solemn circumstances than the Law of Moses, and its threatenings are more to be dreaded than those of the Law. Beware, therefore, how you trifle with it, or disregard it. It cannot be neglected with safety; its neglect or rejection must be attended with condemnation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: God: Mar 16:20; Joh 15:26; Act 2:32, Act 2:33, Act 3:15, Act 3:16, Act 4:10, Act 14:3, Act 19:11, Act 19:12; Rom 15:18, Rom 15:19
gifts: or, distributions, Co1 12:4-11; Eph 4:8-11
according: Dan 4:35; Eph 1:5, Eph 1:9
Geneva 1599
2:4 God also bearing [them] witness, both with (e) signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
(e) This is the true purpose of miracles. Now they are called signs, because they appear as one thing, and represent another: and they are called wonders, because they represent some strange and unaccustomed thing: and powers because they give us a glimpse of God's mighty power.
John Gill
2:4 God also bearing them witness,.... The apostles of Christ; God testifying to their mission and commission, and the truth of the doctrine they preached:
both with signs and wonders, and with divers miracles; such as taking up serpents without hurt, healing the sick, causing the lame to walk, and raising the dead, and casting out devils, and the like; all which were for the confirmation of the Gospel preached by them: a sign, wonder, or miracle, for these signify the same thing, is a marvellous work done before men, by the power of God, to confirm a divine truth; God is the sole author of miracles; and they were done in the first ages of Christianity, when they were necessary, to give evidence of the truth of it, and to establish men in it; and these were various, as before observed: and gifts of the Holy Ghost; such as besides gifts of healing and working miracles, gifts of foretelling things to come, discerning of spirits, speaking with divers kinds of tongues, and the interpretation of tongues, 1Cor 12:8 according to his own will; either according to the will of God, who bore testimony by these miracles and gifts; or according to the will of the Holy Spirit, who distributed them to men severally as he pleased, 1Cor 12:11.
John Wesley
2:4 By signs and wonders - While he lived. And various miracles and distributions of the Holy Ghost - Miraculous gifts, distributed after his exaltation. According to his will - Not theirs who received them.
Robert Jamieson, A. R. Fausset and David Brown
2:4 them--rather, "God also [as well as Christ, Heb 2:3] bearing witness to it," &c., joining in attestation of it."
signs and wonders--performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Acts 2:22, Acts 2:33); "powers" are miracles viewed as evidences of superhuman power.
divers miracles--Greek, "varied (miraculous) powers" (2Cor 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 (Jn 3:34), but to us it is distributed in various measures and operations (Rom 12:3, Rom 12:6, &c.; 1Cor 12:4-11).
according to his own will--God's free and sovereign will, assigning one gift of the Spirit to one, another to another (Acts 5:32; Eph 1:5).
2:52:5: Զի ո՛չ եթէ հրեշտակաց հնազանդեցոյց զհանդերձեալ աշխարհն, վասն որոյ եւ մե՛քս խօսիմք[4671]։ [4671] Ոմանք. Աշխարհս, վասն որոյ մեք խօսիմքս։
5 Քանզի հրեշտակներին չէ, որ հնազանդեցրեց գալիք աշխարհը, որի մասին մենք խօսում ենք:
5 Վասն զի ո՛չ թէ հրեշտակներուն հնազանդեցուց այն գալու աշխարհը, որուն վրայով մենք կը խօսինք.
Զի ոչ եթէ հրեշտակաց հնազանդեցոյց զհանդերձեալ աշխարհն, վասն որոյ եւ մեքս խօսիմք:

2:5: Զի ո՛չ եթէ հրեշտակաց հնազանդեցոյց զհանդերձեալ աշխարհն, վասն որոյ եւ մե՛քս խօսիմք[4671]։
[4671] Ոմանք. Աշխարհս, վասն որոյ մեք խօսիմքս։
5 Քանզի հրեշտակներին չէ, որ հնազանդեցրեց գալիք աշխարհը, որի մասին մենք խօսում ենք:
5 Վասն զի ո՛չ թէ հրեշտակներուն հնազանդեցուց այն գալու աշխարհը, որուն վրայով մենք կը խօսինք.
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Ибо не Ангелам Бог покорил будущую вселенную, о которой говорим;
2:5  οὐ γὰρ ἀγγέλοις ὑπέταξεν τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν.
2:5. Οὐ (Not) γὰρ (therefore) ἀγγέλοις (unto-messengers) ὑπέταξεν (it-arranged-under) τὴν (to-the-one) οἰκουμένην (to-being-housed-unto) τὴν (to-the-one) μέλλουσαν, (to-impending,"περὶ (about) ἧς (of-which) λαλοῦμεν: (we-speak-unto)
2:5. non enim angelis subiecit orbem terrae futurum de quo loquimurFor God hath not subjected unto angels the world to come, whereof we speak.
5. For not unto angels did he subject the world to come, whereof we speak.
For unto the angels hath he not put in subjection the world to come, whereof we speak:

5: Ибо не Ангелам Бог покорил будущую вселенную, о которой говорим;
2:5  οὐ γὰρ ἀγγέλοις ὑπέταξεν τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν.
2:5. non enim angelis subiecit orbem terrae futurum de quo loquimur
For God hath not subjected unto angels the world to come, whereof we speak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Смысл сказанного таков: нигде в Ветхом Завете не обещается, что будущей мир, т.е. Царство Мессии, о котором мы говорим теперь, будет покорено Ангелам, но есть одно место, где говорится, что Бог этот новый мир покорит Сыну (6-8: ст), Который, следовательно, выше Ангелов, хотя как будто и был умален пред ними. Соблазн этого достаточно устраняется как последовавшим возвышением Мессии, так и тем, что это умаление открыто Богом и нашло прекраснейшее изображение у Псалмопевца Давида, о котором апостол выражается здесь прикровенно (некто негде), чтобы это замечательное свидетельство всем известного и любимого пророка выступало в большей силе и значении. Ближайшим образом сказанное у Давида относится вообще к человеку, каким он долженствовал быть, и, может быть, был на малое время (до падения) - по первоначальной мысли Божией (ср. Быт 1:26). Понимая сказанное за пределами прошедшего, надлежит относить слова Давида всецело лишь ко Христу, воспринявшему человечество без греховной заразы, и только потом уже в связи с Ним - остальному обновленному им человечеству, и то в меньшей степени: 8: ст. в полном его смысле относится только к Нему одному (ср. 1: Кор 15:27; Еф 1:22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Design of Christ's Sufferings.A. D. 62.
5 For unto the angels hath he not put in subjection the world to come, whereof we speak. 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? 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: 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. 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.

The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (v. 5): For to the angels hath he not put in subjection the world to come, whereof we speak.

I. Here the apostle lays down a negative proposition, including a positive one--That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.

II. We have a scripture--account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Ps. viii. 4-6, 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? &c. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.

1. As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the boy, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luke xx. 36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.

2. As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, v. 8, 9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1.] That God was mindful of Christ for us in the covenant of redemption. [2.] That God visited Christ on our account; and it was concluded between them that in the fulness of time Christ should come into the world, as the great archetypal sacrifice. [3.] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] That God crowned the human nature of Christ with glory and honour, in his being perfectly holy, and having the Spirit without measure, and by an ineffable union with the divine nature in the second person of the Trinity, the fulness of the Godhead dwelling in him bodily; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross, hereby putting all mankind into a new state of trial. [5.] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things, thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth.
Adam Clarke: Commentary on the Bible - 1831
2:5: The world to come - That עולם הבא olam habba, the world to come, meant the days of the Messiah among the Jews, is most evident, and has been often pointed out in the course of these notes; and that the administration of this kingdom has not been intrusted to angels, who were frequently employed under the law, is also evident, for the government is on the shoulder of Jesus Christ; he alone has the keys of death and hell; he alone shuts, and no man opens; opens, and no man shuts; he alone has the residue of the Spirit; he alone is the Governor of the universe, the Spirit, Soul, Heart, and Head of the Church: all is in his authority, and under subjection to him.
But some think that the world to come means future glory, and suppose the words are spoken in reference to the Angel of God's presence, Exo 23:20, who introduced the Israelites into the promised land, which land is here put in opposition to the heavenly inheritance. And it is certain that in this sense also we have an entrance into the holiest only by the blood of Jesus. Dr. Macknight contends for this latter meaning, but the former appears more consistent with the Jewish phraseology.
Albert Barnes: Notes on the Bible - 1834
2:5: For unto the angels hath he not put in subjection - In this verse the apostle returns to the subject which he had been discussing in Heb 1:1-14 - the superiority of the Messiah to the angels. From that subject he had been diverted Heb 2:1-4, by showing them what must be the consequences of defection from Christianity, and the danger of neglecting it. Having shown that, he now proceeds with the discussion, and shows that an honor had been conferred on the Lord Jesus which had never been bestowed on the angels - to wit, the "supremacy over this world." This he does by proving from the Old Testament that such a dominion was given to "man" Heb 2:6-8, and that this dominion was in fact exercised by the Lord Jesus; Heb 2:9. At the same time, he meets an objection which a Jew would be likely to make. It is, that Jesus appeared to be far inferior to the angels. He was a man of a humble condition. He was poor, and despised. He had none of the external honor which was shown to Moses - the founder of the Jewish economy; none of the apparent honor which belonged to angelic beings. This implied objection he removes by showing the reason why he became so. It was proper, since he came to redeem man, that he should be a man, and not take on himself the nature of angels; and for the same reason it was proper that he should be subjected to sufferings, and be made a man of sorrows; Heb 2:10-17. The remark of the apostle in the verse before us is, that God had never put the world in subjection to the angels as he had to the Lord Jesus. They had no jurisdiction over it; they were mere ministering spirits; but the world had been put under the dominion of the Lord Jesus.
The world to come - The word rendered here "world" - οἰκουμένη oikoumenē - means properly the "inhabited," or "inhabitable" world; see Mat 24:14; Luk 2:1; Luk 4:5; Luk 21:26 (Greek); Act 11:28; Act 17:6, Act 17:31; Act 19:27; Act 24:5; Rom 10:18; Heb 1:6; Rev 3:10; Rev 12:9; Rev 16:14 - in all which places, but one, it is rendered "world." It occurs nowhere else in the New Testament. The proper meaning is the world or earth considered as inhabitable - and here the jurisdiction refers to the control over man, or the dwellers on the earth. The phrase "the world to come," occurs not unfrequently in the New Testament; compare Eph 2:7; Co1 10:11; Heb 6:5. The same phrase "the world to come," צולם ‛ owlaam הבּא habaa' - occurs often in the Jewish writings. According to Buxtorf (Lexicon Ch. Talm. Rab.) it means, as some suppose, "the world which is to exist after this world is destroyed, and after the resurrection of the dead, when souls shall be again united to their bodies." By others it is supposed to mean "the days of the Messiah, when he shall reign on the earth." To me it seems to be clear that the phrase here means, "the world under the Messiah" - the world, age, or dispensation which was to succeed the Jewish, and which was familiarly known to them as "the world to come;" and the idea is, that that world, or age, was placed under the jurisdiction of the Christ, and not of the angels. This point the apostle proceeds to make out; compare notes on Isa 2:2.
Whereof we speak - . "Of which I am writing;" that is, of the Christian religion, or the reign of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: the world: Heb 6:5; Pe2 3:13; Rev 11:15
Geneva 1599
2:5 (3) For unto the angels hath he not put in subjection the (f) world to come, whereof we speak.
(3) If it was an atrocious matter to condemn the angels who are but servants, it is much more atrocious to condemn that most mighty King of the restored world.
(f) The world to come, of which Christ is Father, (Is 9:6) or the Church, which as a new world, was to be gathered together by the gospel.
John Gill
2:5 For unto the angels,.... Though angels were concerned in the giving of the law, and were frequently employed under the former dispensation, in messages to men, and in making revelations of God's mind and will to them, yet to them
hath he not put in subjection the world to come, whereof we speak: by which is meant, not the future state of eternal glory and happiness in heaven, as opposed to this world, and the present state of things; though there may be much truth in this sense, as that the present world is in subjection to angels, and the world to come is not; the present world is much in subjection, though it is not put into subjection, to evil angels, who usurp a power over it, hence Satan is called the god and prince of this world; and it is in some sense in subjection to good angels, as they are used by God in the execution of his providential care and government, in influencing and assisting at the councils of princes, in inflicting God's judgments on kingdoms and nations, and in the special care of his own people: but the world to come, as opposed to this, is not at all subject to them; they are employed in carrying the souls of departed saints thither, and shall be with them there, and join with them in their service; but they will not be as kings, nor even as children, but as servants; much less is heaven at their dispose to give to whomsoever they please; it is only in this sense in subjection to Christ, the Prince of life, who has power to give eternal life to as many as the Father has given to him: but it is not of this world the apostle is speaking; he is speaking of something now, which bears this name, and in proof of it cites a passage out of Ps 8:1 where mention is made of sheep, and other things, which cannot refer to the world of glory: rather it designs the new heavens and new earth at the resurrection, and day of judgment, for these will not be put in subjection to angels; though of these the apostle is not speaking in the context: it seems therefore to intend the Gospel, and the Gospel dispensation and church state, in opposition to the Jewish state, and legal dispensation, which was called a world, and had in it a worldly sanctuary, and worldly ordinances, which is now at an end; and at the end of which Christ came, and then another world took place, here called "the world to come", as the times of the Messiah are frequently called by the Jews , "the world to come", the Gospel dispensation, the apostle was treating of in the preceding verses, in distinction from the law, the word spoken by angels; for the Gospel was not spoken by them, but by the Lord: the Gospel state is very properly the world to come, with respect to the Old Testament saints, who were looking for it, and in which old things are past away, and all things are become new; angels desire to look into the mysteries of it, and learn from the church the manifold wisdom of God; but not they, but men, are the dispensers of the doctrines of it; and Christ, he is the Head, King, Governor, and Father of this new world: so instead of "everlasting Father", the Septuagint render the clause , in Is 9:6 "the Father of the age", or "world to come"; and hence mention is made in the Jewish writings of , "the world to come of the Messiah" (d).
(d) Targum in 1 Kings iv. 33.
John Wesley
2:5 This verse contains a proof of Heb 2:3; the greater the salvation is, and the more glorious the Lord whom we despise, the greater will be our punishment. God hath not subjected the world to come - That is, the dispensation of the Messiah; which being to succeed the Mosaic was usually styled by the Jews, the world to come, although it is still in great measure to come Whereof we now speak - Of which I am now speaking. In this last great dispensation the Son alone presides.
Robert Jamieson, A. R. Fausset and David Brown
2:5 For--confirming the assertion, Heb 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), Heb 2:2, the political kingdom of the earth (Dan 4:13; Dan 10:13, Dan 10:20-21; Dan 12:1), and the natural elements (Rev_ 9:11; Rev_ 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 Ps 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 (Eph 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" (Rev_ 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 (Heb 2:10-12, Heb 2:16).
2:62:6: Վկայեա՛ց ոք ուրեք՝ եւ ասէ. Զի՞նչ է մարդ՝ եթէ յիշեսցես զնա, կամ որդի մարդոյ՝ թէ ա՛յց արասցես նմա[4672]։ [4672] Ոմանք. Վկայեաց ուրեք եւ ասէ... զի յիշես դու զնա... այց ինչ արասցես դու։
6 Մէկը վկայում է մի տեղ եւ ասում է. «Մարդն ի՞նչ է, որ յիշես նրան, կամ՝ մարդու որդին ի՞նչ է, որ հոգածութիւն ցոյց տաս նրա հանդէպ:
6 Հապա մէկը տեղ մը վկայեց ու ըսաւ. «Մարդը ի՞նչ է՝ որ զանիկա կը յիշես կամ մարդու որդին՝ որ անոր այցելութիւն կ’ընես։
Վկայեաց ոք ուրեք եւ ասէ. Զի՞նչ է մարդ եթէ յիշեսցես զնա, կամ որդի մարդոյ թէ այց արասցես նմա:

2:6: Վկայեա՛ց ոք ուրեք՝ եւ ասէ. Զի՞նչ է մարդ՝ եթէ յիշեսցես զնա, կամ որդի մարդոյ՝ թէ ա՛յց արասցես նմա[4672]։
[4672] Ոմանք. Վկայեաց ուրեք եւ ասէ... զի յիշես դու զնա... այց ինչ արասցես դու։
6 Մէկը վկայում է մի տեղ եւ ասում է. «Մարդն ի՞նչ է, որ յիշես նրան, կամ՝ մարդու որդին ի՞նչ է, որ հոգածութիւն ցոյց տաս նրա հանդէպ:
6 Հապա մէկը տեղ մը վկայեց ու ըսաւ. «Մարդը ի՞նչ է՝ որ զանիկա կը յիշես կամ մարդու որդին՝ որ անոր այցելութիւն կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: напротив некто негде засвидетельствовал, говоря: что значит человек, что Ты помнишь его? или сын человеческий, что Ты посещаешь его?
2:6  διεμαρτύρατο δέ πού τις λέγων, τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν;
2:6. διεμαρτύρατο ( it-witnessed-through ) δέ (moreover,"πού (of-whither) τις (a-one,"λέγων (forthing," Τί ( What-one ) ἐστιν ( it-be ) ἄνθρωπος ( a-mankind ) ὅτι ( to-which-a-one ) μιμνήσκῃ ( thou-remind ) αὐτοῦ , ( of-it ," ἢ ( or ) υἱὸς ( a-son ) ἀνθρώπου ( of-a-mankind ) ὅτι ( to-which-a-one ) ἐπισκέπτῃ ( thou-scout-upon ) αὐτόν ; ( to-it ?"
2:6. testatus est autem in quodam loco quis dicens quid est homo quod memor es eius aut filius hominis quoniam visitas eumBut one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
6. But one hath somewhere testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
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:

6: напротив некто негде засвидетельствовал, говоря: что значит человек, что Ты помнишь его? или сын человеческий, что Ты посещаешь его?
2:6  διεμαρτύρατο δέ πού τις λέγων, τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν;
2:6. testatus est autem in quodam loco quis dicens quid est homo quod memor es eius aut filius hominis quoniam visitas eum
But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: But one in a certain place - This one is David; and the certain place, Psa 8:4, Psa 8:5, Psa 8:6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence.
What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.
Albert Barnes: Notes on the Bible - 1834
2:6: But one in a certain place testified - The apostle was writing to those who were supposed to be familiar with the Hebrew Scriptures, and where it would be necessary only to make a reference in general without mentioning the name. The place which is quoted here is Psa 8:4-6. The "argument" of the apostle is this, that there stood in the sacred Scriptures a declaration that "all things were placed under the control and jurisdiction of man," but that that had not yet been accomplished. It was not true (Heb 2:8) that all things were subject to him, and the complete truth of that declaration would be found only in the jurisdiction conferred on the Messiah - the man by way of eminence - the incarnate Son of God. It would not occur to anyone probably in reading the Psalm that the verse here quoted had any reference to the Messiah. It seems to relate to the dominion which God had given man over his works in this lower world, or to the fact that he was made lord over all things.
That dominion is apparent, to a considerable extent, everywhere, and is a standing proof of the truth of what is recorded in Gen 1:26, that God originally gave dominion to man over the creatures on earth, since it is only by this supposition that it can be accounted for that the horse, and the elephant, and the ox, and even the panther and the lion, are subject to the control of man. The argument of Paul seems to be this: Originally this control was given to man. It was absolute and entire. All things were subject to him, and all obeyed. Man was made a little lower than the angels, and was the undisputed lord of this lower world. He was in a state of innocence. But he rebelled, and this dominion has been in some measure lost. It is found complete only in the "second man the Lord from heaven" Co1 15:47, the Lord Jesus to whom this control is absolutely given. He comes up to the complete idea of man - man as he was in innocence, and man as he was described by the Psalmist, as having been made a little lower than the angels, and having entire dominion over the world.
Much difficulty has been felt by commentators in regard to this passage, and to the principle on which it is quoted. The above seems to me to be what is most probably true. There are two other methods by which an attempt has been made to explain it. One is, that Paul uses the words here by way of "allusion," or "accommodation" (Doddridge), as words that will express his meaning, without designing to say that the Psalm originally had any reference to the Messiah. Most of the later commentators accord with this opinion. The other opinion is, that David originally referred to the Messiah - that he was deeply and gratefully affected in view of the honor that God had conferred on him; and that in looking down by faith on the posterity that God had promised him (see Sa2 7:16), he saw one among his own descendants to whom God would give this wide dominion, and expresses himself in the elevated language of praise. This opinion is defended by Prof. Stuart; see his Commentary on Hebrews, Excursus IX.
(That the grand and ultimate reference, in Psa 8:1-9, is to the person of the Messiah, none can reasonably doubt. Both our Lord and his apostles have affirmed it; Mat 21:15-16; Co1 15:27; Eph 1:22. Add to these, the place before us, where - as the quotation is introduced "in the midst of an argument, and by way of proof" - the idea of "accommodation" is inconsistent with the wisdom and honesty of the apostles, and therefore inadmissible. The opposite extreme, however, of "sole and original" reference to the Messiah is not so certain. There is a more obvious and primary reference, which at once strikes the reader of the Psalm, and which, therefore, should not be rejected, until disproved. The conjecture, which a learned author mentioned above, has made, regarding the course of thought in the Psalmist's mind, supposing him to have been occupied with the contemplation of the covenant, as recorded in 2 Sam. 7 and of that illustrious descendant, who should be the Son of God, and on whom should be conferred universal empire - at the very time in which he composed the Psalm - is ingenious, but not satisfactory.
The least objectionable view is that of primary and secondary, or prophetic reference. This relieves us from the necessity of setting aside the obvious sense of the original place, and, at the same time, preserves the more exalted sense, which our Lord and his apostles have attached to it, and the Spirit of course intended to convey. And in order to preserve this last sense, it is not necessary to ascertain what was the course of feeling in the Psalmist's mind, or whether "he" really had the Messiah in view, since the prophets, on many occasions, might be ignorant of the full import of the words which the Holy Ghost dictated to them. This view, moreover, is all that the necessity of the case demands. It suits the apostle's argument, since the great and prophetic reference is to the Messiah. It presents, also, a complete πληρωσις plē rō sis of Psa 8:1-9, which it is allowed on all hands the primary reference alone could not do. It is sufficiently clear that such universal dominion belongs not to man, in his present fallen state. Even if it be allowed that the contemplation of David regarded "man as innocent, as he was when created," yet absolutely universal dominion did not belong to Adam. Christ alone is Lord of all. Creation animate and inanimate is subject to him.
Here then we have what has been well styled: "the safe middle point, the μέτρον ἀριστὸν metron ariston, between the two extremes of supposing this, and such like passages, to belong only to the Messiah, or only to him concerning whom they were first spoken." This middle point has been ably defended by Dr. Middleton. "Indeed." says he, "on no other hypothesis can we avoid one of two great difficulties; for else we must assert that the multitudes of applications made by Christ and his apostles are fanciful and unauthorized, and wholly inadequate to prove the points for which they are cited; or, on the other band, we must believe that the obvious and natural sense of such passages was never intended, and that it is a mere illusion. Of Psa 8:1-9 the primary import is so certain that it could not be mistaken." The only objection to this double reference, worthy of being noticed, is connected with the clause, Ἠλαττωσας αὐτον βραχύτι παρ ̓ ἀγγελους Ē lattō sas auton brachuti par angelous, which, it is affirmed, must possess two senses, not only different, but opposite and contradictory.
In its primary application to man, the idea is plainly that of exaltation and honor. Such was the dignity of man that he was made "but a little" lower than the angels; on the other hand, the secondary, or prophetic application, gives to the language the sense of humiliation or depression. For, considering the original dignity of Christ, the being made lower than the angels, cannot otherwise be regarded. But may not the clause, in both applications, have the idea of exaltation attached to it? If so, the objection is at once met. And that this is the case has, we think, been satisfactorily made out. "What," asks Prof. Stuart "is his (Paul's) design?" To prove that Christ in his human nature is exalted above angels. How does he undertake to prove this? First by showing that this nature is made but little inferior to that of the angels, and next that it has been exalted to the empire of the world." This note has been extended to such length, because it involves a "principle" applicable to a multitude of passages. On the whole, it may be observed in reference to all these cases of quotation, that the mind of the pious and humble reader will not be greatly distressed by any difficulties connected with their application, but will ever rest satisfied with the assertion and authority of people, who spake as they were moved by the Holy Spirit.)
What is man ... - What is there in man that entitles him to so much notice? Why has God conferred on him so signal honors? Why has he placed him over the works of his hands? He seems so insignificant; his life is so much like a vapor; he so soon disappears, that the question may well be asked why this extraordinary dominion is given him? He is so sinful also, and so unworthy; so much unlike God, and so passionate and Rev_engeful; is so prone to abuse his dominion, that it may well be asked why God has given it to him? Who would suppose that God would give such a dominion over his creatures to one who was so prone to abuse it as man has shown himself to be? He is so feeble, also, compared with other creatures - even of those which are made subject to him - that the question may well be asked why God has conceded it to him? Such question may be asked when we contemplate man as he is. But similar questions may be asked, if, as was probably the case, the Psalm here be supposed to have had reference to man "as he was created."
Why was one so feeble, and so comparatively without strength, placed over this lower world, and the earth made subject to his control? Why is it that when the heavens are so vast and glorious Psa 8:3, God has taken such notice of man? Of what consequence can he be amidst works so wonderful? "When I look on the heavens and survey their greatness and their glory," is the sentiment of David, "why is it that man has attracted so much notice, and that he has not been wholly overlooked in the vastness of the works of the Almighty? Why is it that instead of this he has been exalted to so much dignity and honor?" This question, thus considered, strikes us with more force now than it could have struck David. Let anyone sit down and contemplate the heavens as they are disclosed by the discoveries of modern astronomy, and he may well ask the question, "What is man that he should have attracted the attention of God, and been the object of so much care?"
The same question would not have been inappropriate to David if the Psalm be supposed to have had reference originally to the Messiah, and if he was speaking of himself particularly as the ancestor of the Messiah. "What is man; what am I; what can any of my descendants be, who must be of mortal frame, that this dominion should be given him? Why should anyone of a race so feeble, so ignorant, so imperfect, be exalted to such honor?" We may ask the question here, and it may be asked in heaven with pertinency and with power, 'Why was man so honored as to be united to the Godhead? Why did the Deity appear in the human form? What was there in man that should entitle him to this honor of being united to the Divinity, and of being thus exalted above the angels?' The wonder is not yet solved; and we may well suppose that the angelic ranks look with amazement - but without envy - on the fact that "man," by his union with the Deity in the person of the Lord Jesus, has been raised above them in rank and in glory. "Or the son of man." This phrase means the same as "man," and is used merely to give variety to the mode of expression. Such a change or variety in words and phrases, when the same thing is intended, occurs constantly in Hebrew poetry. The name "son of man" is often given to Christ to denote his intimate connection with our race, and the interest which he felt in us, and is the common term which the Saviour uses when speaking of himself. Here it means "man," and maybe applied to human nature everywhere - and therefore to human nature in the person of the Messiah.
That thou visitest him - That thou shouldst regard him or treat him with so much honor. Why is he the object of so much interest to the Divine Mind?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: in: Heb 4:4, Heb 5:6; Pe1 1:11
What: Job 7:17, Job 7:18, Job 15:14; Psa 8:4-8, Psa 144:3; Isa 40:17
the son: Job 25:6; Psa 146:3, Psa 146:4; Isa 51:12
visitest: Gen 50:24; Luk 1:68, Luk 1:78, Luk 7:16
Geneva 1599
2:6 (4) But one in a certain place testified, saying, (g) What is man, that thou art mindful of him? or the (h) son of man, that thou visitest him?
(4) He shows that the use of this kingly dignity exists in this, that men might not only in Christ recognise the dignity which they have lost, but also might be through him advanced above all things, which dignity of men David describes most excellently.
(g) What is there in man that you should have such a great regard for him, and do him that honour?
(h) He refers to all the citizens of the heavenly kingdom as they are considered to be, before God gives them the freedom of that city in Christ, man, and sons of man.
John Gill
2:6 But one in a certain place testified,.... That is, David, for he is the penman of the psalm, out of which the following words are taken; and though his name is not mentioned by the apostle, nor the particular place, or the psalm pointed at, as in Acts 13:33 yet this was not through ignorance of either, nor out of disrespect to the penman; but because the apostle is writing to Jews, who were conversant with the Scriptures, and knew full well who said the words, and where they were: and it is usual with the Jews to cite passages in this manner; and the form by which the passage is introduced, by the word testified, is quite agreeable to their way of citing Scripture, of which there is another instance in Heb 7:17 and I think that this form is only used in this epistle to the Hebrews, with which they were acquainted: it is common with them to say, , "the law testified" (e), as it is said in such or such a place; and here the apostle produces a passage, as a witness and testimony of the truth of what he had said, that the Gospel dispensation is not put in subjection to angels, but to the Messiah: the passage stands in Ps 8:4 which psalm belongs to the times of the Messiah, as appears from the non-application of it to others; and from the application of a passage in it to the children in his time, Mt 21:16 by Christ himself, and of the passage here by the apostle; nor in any other time was the name of the Lord excellent in all the earth, with which the psalm begins and concludes:
Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; "Enosh", the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, "Enosh", a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was "mindful of him"; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he "visited" him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration.
(e) T. Bab. Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Aben Ezra in Lev. xvi. 8.
John Wesley
2:6 What is man - To the vast expanse of heaven, to the moon and the stars which thou hast ordained! This psalm seems to have been composed by David, in a clear, moonshiny, and starlight night, while he was contemplating the wonderful fabric of heaven; because in his magnificent description of its luminaries, he takes no notice of the sun, the most glorious of them all. The words here cited concerning dominion were doubtless in some sense applicable to Adam; although in their complete and highest sense, they belong to none but the second Adam. Or the son of man, that thou visitest him - The sense rises: we are mindful of him that is absent; but to visit, denotes the care of a present God. Ps 8:4.
Robert Jamieson, A. R. Fausset and David Brown
2:6 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. Ps 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 Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . his); then at Heb 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 Ps 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 (Gen. 1:1-2:25), and such as he is designed to be (Ps 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 (Heb 2:9).
art mindful--as of one absent.
visitest--lookest after him, as one present.
2:72:7: Փո՛քր մի խոնա՛րհ արարեր զնա քան զհրեշտակս. փառօք եւ պատուո՛վ պսակեցեր զնա, եւ կացուցեր զնա ՚ի վերայ ձեռակերտաց քոց[4673]. [4673] Ոմանք. Փոքր ինչ խոնարհ... ՚ի վերայ ամենայն ձեռա՛՛։
7 Նրան հրեշտակներից մի փոքր ցած իջեցրիր. Փառքով եւ պատուով պսակեցիր նրան եւ քո ձեռաց գործերի վրայ կարգեցիր նրան.[27][27] 27. Յուն. լաւ բն. չունեն... եւ քո ձեռաց գործերի վրայ կարգեցիր նրան նախադասութիւնը:
7 Քիչ մը վար ըրիր զանիկա հրեշտակներէն. փառքով ու պատուով պսակեցիր զանիկա եւ քու ձեռքերուդ գործերուն վրայ կեցուցիր զանիկա,
Փոքր մի խոնարհ արարեր զնա քան զհրեշտակս. փառօք եւ պատուով պսակեցեր զնա, եւ կացուցեր զնա ի վերայ ձեռակերտաց քոց:

2:7: Փո՛քր մի խոնա՛րհ արարեր զնա քան զհրեշտակս. փառօք եւ պատուո՛վ պսակեցեր զնա, եւ կացուցեր զնա ՚ի վերայ ձեռակերտաց քոց[4673].
[4673] Ոմանք. Փոքր ինչ խոնարհ... ՚ի վերայ ամենայն ձեռա՛՛։
7 Նրան հրեշտակներից մի փոքր ցած իջեցրիր. Փառքով եւ պատուով պսակեցիր նրան եւ քո ձեռաց գործերի վրայ կարգեցիր նրան.[27]
[27] 27. Յուն. լաւ բն. չունեն... եւ քո ձեռաց գործերի վրայ կարգեցիր նրան նախադասութիւնը:
7 Քիչ մը վար ըրիր զանիկա հրեշտակներէն. փառքով ու պատուով պսակեցիր զանիկա եւ քու ձեռքերուդ գործերուն վրայ կեցուցիր զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Не много Ты унизил его пред Ангелами; славою и честью увенчал его, и поставил его над делами рук Твоих,
2:7  ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν,
2:7. ἠλάττωσας ( Thou-en-lackened ) αὐτὸν ( to-it ) βραχύ ( to-short ) τι ( to-a-one ) παρ' ( beside ) ἀγγέλους , ( to-messengers ," δόξῃ ( unto-a-recognition ) καὶ ( and ) τιμῇ ( unto-a-valuation ) ἐστεφάνωσας ( thou-en-wreathed ) αὐτόν , ( to-it ,"[ καὶ "[ and ) κατέστησας ( thou-stood-down ) αὐτὸν ( to-it ) ἐπὶ ( upon ) τὰ ( to-the-ones ) ἔργα ( to-works ) τῶν ( of-the-ones ) χειρῶν ( of-hands ) σου ,] ( of-thee ,]"
2:7. minuisti eum paulo minus ab angelis gloria et honore coronasti eum et constituisti eum super opera manuum tuarumThou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
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:
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:

7: Не много Ты унизил его пред Ангелами; славою и честью увенчал его, и поставил его над делами рук Твоих,
2:7  ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν,
2:7. minuisti eum paulo minus ab angelis gloria et honore coronasti eum et constituisti eum super opera manuum tuarum
Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Не много Ты унизил Его пред Ангелами..." - еврейский текст, вместо пред Ангелами, имеет: перед божеством, (элогим), лучше выражая особливую близость отношений человека к Богу и вместе его достоинство. "Не много..." - малым нечим - bracu ti - в двойном смысле: или - на короткое время - на время земной жизни Иисуса (ср. 9: ст.), или в смысле допущения малой (впрочем, тоже временной) разницы в достоинстве (воспринятие человеческой плоти и претерпение страданий и смерти), потом восполнившейся превосходящею славою и честью.
Adam Clarke: Commentary on the Bible - 1831
2:7: Thou madest him a little lower than the angels - We must again have recourse to the original from which this quotation is made: ותחסרהו מעט מאלהים vattechasserehu meat meelohim. If this be spoken of man as he came out of the hands of his Maker, it places him at the head of all God's works; for literally translated it is: Thou hast made him less than God. And this is proved by his being made in the image and likeness of God, which is spoken of no other creature either in heaven or earth; and it is very likely that in his original creation he stood at the head of all the works of God, and the next to his Maker. This sentiment is well expressed in the following lines, part of a paraphrase on this psalm, by the Rev. C. Wesley: -
"Him with glorious majesty
Thy grace vouchsafed to crown:
Transcript of the One in Three,
He in thine image shone.
Foremost of created things,
Head of all thy works he stood;
Nearest the great King of kings,
And little less than God."
If we take the words as referring to Jesus Christ, then they must be understood as pointing out the time of his humiliation, as in Heb 2:9; and the little lower, βραχυ τι, in both verses, must mean for a short time, or a little while, as is very properly inserted among our marginal readings. Adam was originally made higher than the angels, but by sin he is now brought low, and subjected to death; for the angelic nature is not mortal. Thus, taking the words in their common acceptation, man in his present state may be said to be lessened below the angels. Jesus Christ, as the eternal Logos, or God with God, could not die, therefore a body was prepared for him; and thus βραχυ τι, for a short while, he was made lower than the angels, that he might be capable of suffering death. And indeed the whole of the passage suits him better than it does any of the children of men, or than even Adam himself in a state of innocence; for it is only under the feet of Jesus that all things are put in subjection, and it was in consequence of his humiliation that he had a name above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, Phi 2:9-11. Therefore he must be infinitely higher than the angels, for they, as well as all the things in heaven, bow in subjection to him.
Thou crownedst him with glory and honor - This was strictly true of Adam in his state of innocence, for he was set over all things in this lower world; all sheep and oxen, the beasts of the field, the fowl of the air, the fish of the sea, and whatsoever passeth over the paths of the seas, Psa 8:7, Psa 8:8. So far all this perfectly applies to Adam; but it is evident the apostle takes all in a much higher sense, that of universal dominion; and hence he says, he left nothing that is not put under him. These verses, collated with the above passage from the Epistle to the Philippians, mutually illustrate each other. And the crowning Christ with glory and honor must refer to his exaltation after his resurrection, in which, as the victorious Messiah, he had all power given to him in heaven and earth. And although we do not yet see all things put under him, for evil men, and evil spirits, are only under the subjection of control, yet we look forward to that time when the whole world shall be bowed to his sway, and when the stone cut out of the mountain without hands shall become great, and fill the whole earth. What was never true of the first Adam, even in his most exalted state, is true of the second Adam, the Lord Jesus Christ; and to him, and to him alone, it is most evident that the apostle applies these things; and thus he is higher than the angels, who never had nor can have such dominion and consequent glory.
Albert Barnes: Notes on the Bible - 1834
2:7: Thou madest him a little lower than the angels - Margin, "A little while inferior to." The Greek may here mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Psa 8:1-9, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honor - a wonder that is not at all diminished when we think of the honor done to man by his connection with the divine nature in the person of the Lord Jesus. If in contemplating the race as it appears; if when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honor on our nature, how much more should we wonder that he has honored man by his connection with the divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honor should be put on "man" is what is suited to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honor been conferred on man?
Thou crownedst him with glory and honor. - That is, with exalted honor. Glory and honor here are nearly synonymous. The meaning is, that elevated honor had been conferred on human nature. A most exalted and extended dominion had been given to "man," which showed that God had greatly honored him. This appeared eminently in the person of the Lord Jesus, "the exalted Man," to whom this dominion was given in the widest extent.
And didst set him over ... - "Man" has been placed over the other works of God:
(1) by the original appointment Gen 1:26;
(2) man at large - though fallen, sinful, feeble, dying;
(3) man, eminently in the person of the Lord Jesus, in whom human nature has received its chief exaltation. This is what is particularly in the eye of the apostle - and the language of the Psalm will accurately express this exaltation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: madest: Heb 2:9
a little lower than: or, a little while inferior to
Geneva 1599
2:7 Thou (i) madest him a little lower than the angels; thou crownedst him with (k) glory and honour, and didst set him over the works of thy hands:
(i) This is the first honour of the citizens of the world to come, that they are beside the angels.
(k) For they will be greatly honoured when they partake of the kingdom. He speaks of the thing that will be, as though it were already, because it is so certain.
John Gill
2:7 Thou madest him a little lower than the angels,.... In the Hebrew text it is, "than Elohim", which some render, "than God"; but it is rightly rendered by the apostle, "than angels"; and so the Targum, Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it. Christ was made a little lower than the angels, through the assumption of the human nature, which is inferior to angels, especially the corporeal part of it, and in this Kimchi makes the lessening to be; and more especially as that was assumed by Christ, with the infirmities of it; and by reason of the straits and indigencies he was brought into in it; besides, he was in it made under the law, which was given by angels, and to some parts of which they are not subject; and sometimes he stood in need of the ministry and support of angels, and had it; particularly he was made lower than they, when he was deprived of the gracious presence of God, and in the time of his sufferings and death; and which seem chiefly to be respected, as appears from Heb 2:9 and the word "little" may not so much intend the degree of his humiliation, as the duration of it; for it may be rendered, "a little while"; in which sense it is used in Acts 5:34 as the Hebrew word is in Ps 37:10 and so may respect the time of his suffering death; and at most the time from his incarnation to his resurrection; for he could not continue long in this low estate, which is matter of joy to us; he could not be held by the cords of death, but must rise, and be exalted above angels, as he is: and he was made so low by God, Jehovah the Father, whose name is excellent in all the earth, Ps 8:1 he preordained him to this low estate; he prepared a body for him, and had a very great hand in his sufferings and death; though neither of these were contrary to his will:
thou crownest him with glory and honour; with that glory he had with the Father before the world was, and which followed upon his sufferings and death; for through them he entered into it, and upon his resurrection had it, and he is ascended on high, where he has the honour to sit at the right hand of God, which none of the angels have; and therefore is now above them, though once for a while below them, and they are now subject to him:
and didst set him over the works of thy hands: over angels, principalities, and powers; over the kings of the earth, and all the inhabitants of it, and all things in it, and made him higher than the heavens, and gave him a name above every name.
John Wesley
2:7 Thou hast made him - Adam. A little lower than the angels - The Hebrew is, a little lower than (that is, next to) God. Such was man as he came out of the hands of his Creator: it seems, the highest of all created beings. But these words are also in a farther sense, as the apostle here shows, applicable to the Son of God. It should be remembered that the apostles constantly cited the Septuagint translation, very frequently without any variation. It was not their business, in writing to the Jews, who at that time had it in high esteem, to amend or alter this, which would of consequence have occasioned disputes without end.
Robert Jamieson, A. R. Fausset and David Brown
2:7 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 Phil 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 (Gen. 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 Ps 8:6, "Thou madest him to have dominion over the works of thy hands."
2:82:8: զամենայն ինչ հնազա՛նդ արարեր ՚ի ներքոյ ոտից նորա։ Արդ՝ ՚ի հնազանդեցուցանելն զամենայն, ո՛չինչ եթող անհնազանդ ՚ի նմանէ, բայց այժմ ո՛չ եւս տեսանեմք հնազանդեալ նմա զամենայն[4674]։[4674] Ոմանք. ՚Ի հնազանդեցուցանել նմա զամենայն... հնազանդել նմա զամենայն։
8 ամէն ինչ հնազանդեցրիր նրա ոտքերի ներքեւ»[28]: Արդ, ամէն ինչ հնազանդեցնելով՝ նրան չհնազանդող ոչինչ չթողեց. սակայն այժմ դեռ ամէն ինչ նրան հնազանդուած չենք տեսնում:[28] 28. Սաղմոս 8. 5-7:
8 Ամէն բան անոր ոտքերուն տակ հնազանդեցուցիր»։ Ուստի ամէնքը անոր հնազանդեցուց, անոր չհնազանդող բան չձգեց. բայց հիմա ամէնքը անոր հնազանդած չենք տեսներ։
զամենայն ինչ հնազանդ արարեր ի ներքոյ ոտից նորա. արդ ի հնազանդեցուցանելն զամենայն` ոչինչ եթող անհնազանդ ի նմանէ. բայց այժմ ոչ եւս տեսանեմք հնազանդեալ նմա զամենայն:

2:8: զամենայն ինչ հնազա՛նդ արարեր ՚ի ներքոյ ոտից նորա։ Արդ՝ ՚ի հնազանդեցուցանելն զամենայն, ո՛չինչ եթող անհնազանդ ՚ի նմանէ, բայց այժմ ո՛չ եւս տեսանեմք հնազանդեալ նմա զամենայն[4674]։
[4674] Ոմանք. ՚Ի հնազանդեցուցանել նմա զամենայն... հնազանդել նմա զամենայն։
8 ամէն ինչ հնազանդեցրիր նրա ոտքերի ներքեւ»[28]: Արդ, ամէն ինչ հնազանդեցնելով՝ նրան չհնազանդող ոչինչ չթողեց. սակայն այժմ դեռ ամէն ինչ նրան հնազանդուած չենք տեսնում:
[28] 28. Սաղմոս 8. 5-7:
8 Ամէն բան անոր ոտքերուն տակ հնազանդեցուցիր»։ Ուստի ամէնքը անոր հնազանդեցուց, անոր չհնազանդող բան չձգեց. բայց հիմա ամէնքը անոր հնազանդած չենք տեսներ։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: все покорил под ноги его. Когда же покорил ему все, то не оставил ничего непокоренным ему. Ныне же еще не видим, чтобы все было ему покорено;
2:8  πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ἐν τῶ γὰρ ὑποτάξαι [αὐτῶ] τὰ πάντα οὐδὲν ἀφῆκεν αὐτῶ ἀνυπότακτον. νῦν δὲ οὔπω ὁρῶμεν αὐτῶ τὰ πάντα ὑποτεταγμένα·
2:8. πάντα ( to-all ) ὑπέταξας ( thou-arranged-under ) ὑποκάτω ( under-down-unto-which ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) αὐτού : ( of-it ) ἐν (in) τῷ (unto-the-one) γὰρ (therefore) ὑποτάξαι (to-have-arranged-under) [αὐτῷ] "[unto-it]"τὰ (to-the-ones) πάντα ( to-all ) οὐδὲν (to-not-moreover-one) ἀφῆκεν (it-sent-off) αὐτῷ (unto-it) ἀνυπότακτον. (to-un-arranged-under) νῦν (Now) δὲ (moreover) οὔπω (not-unto-whither) ὁρῶμεν (we-discern-unto) αὐτῷ (unto-it) τὰ (to-the-ones) πάντα ( to-all ) ὑποτεταγμένα : ( to-having-had-come-to-be-arranged-under )
2:8. omnia subiecisti sub pedibus eius in eo enim quod ei omnia subiecit nihil dimisit non subiectum ei nunc autem necdum videmus omnia subiecta eiThou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
8. Thou didst put all things in subjection under his feet. For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him.
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:

8: все покорил под ноги его. Когда же покорил ему все, то не оставил ничего непокоренным ему. Ныне же еще не видим, чтобы все было ему покорено;
2:8  πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ἐν τῶ γὰρ ὑποτάξαι [αὐτῶ] τὰ πάντα οὐδὲν ἀφῆκεν αὐτῶ ἀνυπότακτον. νῦν δὲ οὔπω ὁρῶμεν αὐτῶ τὰ πάντα ὑποτεταγμένα·
2:8. omnia subiecisti sub pedibus eius in eo enim quod ei omnia subiecit nihil dimisit non subiectum ei nunc autem necdum videmus omnia subiecta ei
Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Смысл этих стихов в общей связи такой: Бог все подчинил человеку, не оставил ничего непокоренным ему. Однако ныне мы еще не видим, чтобы все было Ему покорено. Это потому, что еще увидим в свое время, и именно в лице Такого Человека, к Которому в собственном и полном смысле и должны быть приложены настоящие слова Псалмопевца в лице Иисуса. Он и был Тот, Кого Бог умалил немного пред Ангелами, претерпением смерти, но за это же самое претерпение смерти и увенчал высшею славою и честью, даровав не только Ему Самому всякую власть на небеси и на земли, но и верующим в Него возвратив истинное человеческое достоинство. Такой оттенок мысли лучше выдержан в славянском тексте, где, приведя слова Псалмопевца и установив, что в настоящее время они еще не нашли полного осуществления, апостол, как бы поясняя это и указывая, где и когда ждать этого осуществления, толкует слова Давида в применении к Иисусу: "а умаленного малым чим от Ангел видим Иисуса", с особым ударением на последнем слове (Иисуса!) Ему, Иисусу, следовательно, покорено все, и если не все еще покорно на самом деле, то лишь потому, что еще не на все пришло свое время (ср. 1:13).
Albert Barnes: Notes on the Bible - 1834
2:8: Thou hast put all things in subjection ... - Psa 8:6. That is, all things are put under the control of man, or thou hast given him dominion over all things.
For in that he put all in subjection - The meaning of this is, that the "fair interpretation" of the passage in the Psalm is, that the dominion of "man," or of human nature over the earth, was to be absolute and total. Nothing was to be excepted. But this is not now the fact in regard to man in general, and can be true only of human nature in the person of the Lord Jesus. There the dominion is absolute and universal." The point of the argument of the apostle may be this. It was the original appointment Gen 1:26 that man should have dominion over this lower world, and be its absolute lord and sovereign. Had he continued in innocence, this dominion would have been entire and perpetual. But he fell, and we do not now see him exerting this dominion. What is said of the dominion of man can be true only of human nature in the person of the Lord Jesus, and there it is completely fulfilled.
But now we see not yet all things put under him - That is, "It is not now true that all things are subject to the control of man. There is indeed a general dominion over the works of God, and over the inferior creation. But the control is not universal. A large part of the animal creation rebels, and is brought into subjection only with difficulty. The elements are not entirely under his control; the tempest and the ocean rage; the pestilence conveys death through city and hamlet; the dominion of man is a broken dominion. His government is an imperfect government. The world is not yet put wholly under his dominion, but enough has been done to constitute a pledge that it will yet be done. It will be fully accomplished only in him who sustains our nature, and to whom dominion is given over the worlds."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: hast: Heb 2:5, Heb 1:13; Psa 2:6; Dan 7:14; Mat 28:18; Joh 3:35, Joh 13:3; Co1 15:27; Eph 1:21, Eph 1:22; Phi 2:9-11; Pe1 3:22; Rev 1:5, Rev 1:18, Rev 5:11-13
but: Job 30:1-12, Job 41:1-34; Co1 15:24, Co1 15:25
Geneva 1599
2:8 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. (5) But now we see not yet all things put under him.
(5) An objection: But where is this great rule and dominion?
John Gill
2:8 Thou hast put all things in subjection under his feet,.... Good angels, men and devils, all things in heaven, earth, and sea; see 1Pet 3:22
for in that he put all in subjection under him, he left nothing that is not put under him; there is no one person or thing that is not subject to Christ; the subjection is the most universal, either voluntary or involuntary; whether they will or not, they are, and must be subject; God has left nothing but what he has put under his power:
but now we see not yet all things put under him; this seems to be an objection, and even a contradiction to what is before said; which may be removed by observing, that though this general subjection is not seen by us, it does not follow that it is not; and though it is not as yet visible, yet it will be: and besides, the apostle's sense may be, that no such general subjection to any mere man has ever been seen and known; as not to Solomon, nor Ahasuerus, nor Cyrus, nor Alexander the great, nor Julius, nor Augustus Caesar, nor any other; and this he may observe, to show the non-application of this passage to any but to Jesus Christ; and this sense is confirmed by what follows.
John Wesley
2:8 Now this putting all things under him, implies that there is nothing that is not put under him. But it is plain, this is not done now, with regard to man in general.
Robert Jamieson, A. R. Fausset and David Brown
2:8 (1Cor 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 1Cor 3:21-22).
But now--As things now are, we see not yet the all things put under man.
2:92:9: Այլ զփոքր մի խոնարհեալ քան զհրեշտակս, տեսանեմք զՅիսուս՝ վասն չարչարանա՛ց մահուն, փառօք եւ պատուով պսակեալ. զի շնորհօ՛քն Աստուծոյ վասն ամենեցուն զմահ ճաշակեսցէ[4675]։ [4675] Ոմանք. Այլ զփոքրն մի խոնար՛՛... վասն մեր ամենեցուն զմահ։ Ուր օրինակ մի ընդ Ոսկանայ. Այլ փոքր մի խոնարհեալ։
9 Բայց տեսնում ենք փառքով եւ պատուով պսակուած Յիսուսին, որ մի փոքր հրեշտակներից աւելի ցածր էր դասուել մահուան չարչարանքները յանձն առնելու պատճառով, որպէսզի Աստծու շնորհով բոլորի համար մահը ճաշակի.
9 Սակայն Յիսուսը փառքով ու պատուով պսակուած կը տեսնենք՝ որ հրեշտակներէն քիչ մը վար եղած էր մահուան չարչարանքին համար, որպէս զի Աստուծոյ շնորհքովը ամենուն համար մահ ճաշակէ։
Այլ զփոքր մի խոնարհեալ քան զհրեշտակս տեսանեմք զՅիսուս վասն չարչարանաց մահուն, փառօք եւ պատուով պսակեալ, զի շնորհօքն Աստուծոյ վասն ամենեցուն զմահ ճաշակեսցէ:

2:9: Այլ զփոքր մի խոնարհեալ քան զհրեշտակս, տեսանեմք զՅիսուս՝ վասն չարչարանա՛ց մահուն, փառօք եւ պատուով պսակեալ. զի շնորհօ՛քն Աստուծոյ վասն ամենեցուն զմահ ճաշակեսցէ[4675]։
[4675] Ոմանք. Այլ զփոքրն մի խոնար՛՛... վասն մեր ամենեցուն զմահ։ Ուր օրինակ մի ընդ Ոսկանայ. Այլ փոքր մի խոնարհեալ։
9 Բայց տեսնում ենք փառքով եւ պատուով պսակուած Յիսուսին, որ մի փոքր հրեշտակներից աւելի ցածր էր դասուել մահուան չարչարանքները յանձն առնելու պատճառով, որպէսզի Աստծու շնորհով բոլորի համար մահը ճաշակի.
9 Սակայն Յիսուսը փառքով ու պատուով պսակուած կը տեսնենք՝ որ հրեշտակներէն քիչ մը վար եղած էր մահուան չարչարանքին համար, որպէս զի Աստուծոյ շնորհքովը ամենուն համար մահ ճաշակէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: но видим, что за претерпение смерти увенчан славою и честью Иисус, Который не много был унижен пред Ангелами, дабы Ему, по благодати Божией, вкусить смерть за всех.
2:9  τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
2:9. τὸν (to-the-one) δὲ (moreover) βραχύ ( to-short ) τι ( to-a-one ) παρ' ( beside ) ἀγγέλους ( to-messengers ) ἠλαττωμένον ( to-having-had-come-to-be-en-lackened ) βλέπομεν (we-view) Ἰησοῦν (to-an-Iesous) διὰ (through) τὸ (to-the-one) πάθημα (to-an-experiencing-to) τοῦ (of-the-one) θανάτου (of-a-death) δόξῃ ( unto-a-recognition ) καὶ ( and ) τιμῇ ( unto-a-valuation ) ἐστεφανωμένον , ( to-having-had-come-to-be-en-wreathed ,"ὅπως (unto-which-whither) χάριτι (unto-a-granting) θεοῦ (of-a-Deity) ὑπὲρ (over) παντὸς (of-all) γεύσηται ( it-might-have-tasted-of ) θανάτου. (of-a-death)
2:9. eum autem qui modico quam angeli minoratus est videmus Iesum propter passionem mortis gloria et honore coronatum ut gratia Dei pro omnibus gustaret mortemBut we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
9. But we behold him who hath been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God he should taste death for every .
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:

9: но видим, что за претерпение смерти увенчан славою и честью Иисус, Который не много был унижен пред Ангелами, дабы Ему, по благодати Божией, вкусить смерть за всех.
2:9  τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
2:9. eum autem qui modico quam angeli minoratus est videmus Iesum propter passionem mortis gloria et honore coronatum ut gratia Dei pro omnibus gustaret mortem
But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "За претерпение смерти..." dia to paqhma tou qanatou - некоторые соединяли с выражением умаленного, усвояя данному месту тот смысл, что Христос Своими страданиями и смертью (или ради страданий и смерти), чтобы претерпеть их за нас, на короткое время был унижен пред Ангелами. Другие, и более правильно, соединяют это выражение "За претерпение смерти" с мыслью об увенчании славою и честью Иисуса, так как для подтверждения оной именно мысли служит и следующий 10: стих (ср. Флп 2:9-10; Лк XXIV:26). - "...По благодати Божией, вкусить смерть за всех..." Здесь выражается та мысль, что вкушение смерти Иисусом Христом было делом любви Божией к падшим людям (ср. Рим 5:8; Гал 2:21).
Adam Clarke: Commentary on the Bible - 1831
2:9: Should taste death for every man - In consequence of the fall of Adam, the whole human race became sinful in their nature, and in their practice added transgression to sinfulness of disposition, and thus became exposed to endless perdition. To redeem them Jesus Christ took on him the nature of man, and suffered the penalty due to their sins.
It was a custom in ancient times to take off criminals by making them drink a cup of poison. Socrates was adjudged to drink a cup of the juice of hemlock, by order of the Athenian magistrates: Πινειν το φαρμακον, αναγκαζοντων των Αρχοντων. The sentence was one of the most unjust ever pronounced on man. Socrates was not only innocent of every crime laid to his charge, but was the greatest benefactor to his country. He was duly conscious of the iniquity of his sentence, yet cheerfully submitted to his appointed fate; for when the officer brought in the poison, though his friends endeavored to persuade him that he had yet a considerable time in which he might continue to live, yet, knowing that every purpose of life was now accomplished, he refused to avail himself of a few remaining moments, seized the cup, and drank off the poison with the utmost cheerfulness and alacrity; επισχομενος και μαλα ευχερως και ευκολως εξεπιε. Plato, Phaed. sub. fin. The reference in the text seems to point out the whole human race as being accused, tried, found guilty, and condemned, each having his own poisoned cup to drink; and Jesus, the wonderful Jesus, takes the cup out of the hand of each, and cheerfully and with alacrity drinks off the dregs! Thus having drunk every man's poisoned cup, he tasted that death which they must have endured, had not their cup been drunk by another. Is not this the cup to which he refers, Mat 26:39 : O my Father, if it be possible, let this cup pass from me? But without his drinking it, the salvation of the world would have been impossible; and therefore he cheerfully drank it in the place of every human soul, and thus made atonement for the sin of the whole world: and this he did, χαριτι Θεου, by the grace, mercy, or infinite goodness of God. Jesus Christ, incarnated, crucified, dying, rising, ascending to heaven, and becoming our Mediator at God's right hand, is the full proof of God's infinite love to the human race.
Instead of χαριτι Θεου, by the grace of God, some MSS. and the Syriac have χωρις Θεου, without God, or God excepted; i.e. the manhood died, not the Deity. This was probably a marginal gloss, which has crept into the text of many MSS., and is quoted by some of the chief of the Greek and Latin fathers. Several critics contend that the verse should be read thus: "But we see Jesus, who for a little while was made less than angels, that by the grace of God he might taste death for every man, for the suffering of death crowned with glory and honor." Howsoever it be taken, the sense is nearly the same:
1. Jesus Christ was incarnated.
2. He suffered death as an expiatory victim.
3. The persons in whose behalf he suffered were the whole human race; every man - all human creatures.
4. This Jesus is now in a state of the highest glory and honor.
Albert Barnes: Notes on the Bible - 1834
2:9: But we see Jesus - We do not see that mankind has the extended dominion of which the Psalmist speaks elsewhere. But we see the fulfillment of it in Jesus, who was crowned with glory and honor, and who has received a dominion that is superior to that of the angels. The point of this is, not that he suffered, and not that he tasted death for every man; but that "on account of this," or "as a reward" for thus suffering, he was crowned with glory and honor, and that he thus fulfilled all that David Psa 8:1-9 had said of the dignity and honor of man. The object of the apostle is, to show that he was "exalted," and in order to this he shows why it was - to wit, because he had suffered death to redeem man; compare Phi 2:8-9.
Who was made a little lower than the angels. - That is, as a man, or when on earth. His assumed rank was inferior to that of the angels. He took upon himself not the nature of angels Heb 2:16, but the nature of man. The apostle is probably here answering some implied objections to the rank which it was claimed that the Lord Jesus had, or which might be urged to the views which he was defending. These objections were mainly two. First, that Jesus was a man; and secondly, that he suffered and died. If that was the fact, it was natural to ask how he could be superior to the angels? How could he have had the rank which was claimed for him? This he answers by showing first, that his condition as a man was "voluntarily" assumed - "he was made lower than the angels;" and secondly, by showing that as a consequence of his sufferings and death, he was immediately crowned with glory and honor. This state of humiliation became him in the great work which he had undertaken, and he was immediately exalted to universal dominion, and as Mediator was raised to a rank far above the angels.
For the suffering of death. - Margin, "By." The meaning of the preposition rendered here "for" (διὰ dia, here governing the accusative) is, "on account of;" that is, Jesus on account of the sufferings of death, or in virtue of that, was crowned with glory and honor. His crowning was the result of his condescension and sufferings; see notes, Phi 2:8-9. It does not here mean, as our translation would seem to imply, that he was made a little lower than the angels in order to suffer death, but that as a reward for having suffered death he was raised up to the right hand of God.
Crowned with glory and honor. - That is, at the right hand of God. He was raised up to heaven; Act 2:33; Mar 16:19. The meaning is, that he was crowned with the highest honor on account of his sufferings; compare Phi 2:8-9; Heb 12:2; Heb 5:7-9; Eph 1:20-23.
That he - . Or rather, "since he by the grace of God tasted death for every man." The sense is, that after he had thus tasted death, and as a consequence of it, he was thus exalted. The word rendered here "that" - ὅπως hopō s - means usually and properly "that, so that, in order that, to the end that," etc. But it may also mean "when, after that, after;" see the notes at Act 3:19. This is the interpretation which is given by Prof. Stuart (in loc.), and this interpretation seems to be demanded by the connection. The general interpretation of the passage has been different. According to that, the sense is, "We see Jesus, for the suffering of death, crowned with glory and honor, so as that, by the grace of God, he might taste of death for every man;" see Robinson's Lexicon on the word ὅπως hopō s, and Doddridge on the place. But it is natural to ask when Jesus was thus crowned with glory and honor? It was not before the crucifixion - for he was then poor and despised. The connection seems to require us to understand this of the glory to which he was exalted in heaven, and this was after his death, and could not be in order that he might taste of death. I am disposed, therefore, to regard this as teaching that the Lord Jesus was exalted to heaven in virtue of the atonement which he had made, and this accords with Phi 2:8-9, and Heb 12:2. It accords both with "the fact" in the case, and with the design of the apostle in the argument before us.
By the grace of God - By the favor of God, or by his benevolent purpose toward people. It was not by any claim which man had, but was by his special favor.
Should taste death - Should die; or should experience death; see Mat 16:28. Death seems to be represented as something bitter and unpalatable - something unpleasant - as an object may be to the taste. Or the language may be taken from a cup - since to experience calamity and sorrow is often represented as drinking a cup of woes; Psa 11:6; Psa 73:10; Psa 75:8; Isa 51:17; Mat 20:22; Mat 26:39.
For every man - For all - Ὑπὲρ παντὸς Huper pantos - for each and all - whether Jew or Gentile, bond or free, high or low, elect or non-elect. How could words affirm more clearly that the atonement made by the Lord Jesus was unlimited in its nature and design? How can we express that idea in more clear or intelligible language? That this refers to the atonement is evident - for it says that he "tasted death" for them. The friends of the doctrine of general atonement do not desire any other than Scripture language in which to express their belief. It expresses it exactly - without any need of modification or explanation. The advocates of the doctrine of limited atonement cannot thus use Scripture language to express their belief. They cannot incorporate it with their creeds that the Lord Jesus "tasted death for every man." They are compelled to modify it, to limit it, to explain it, in order to pRev_ent error and misconception. But that system cannot be true which requires people to shape and modify the plain language of the Bible in order to keep people from error! compare the notes at Co2 5:14, where this point is considered at length.
(With the author's views on the doctrine of atonement we accord in the main; yet are here tempted to ask if the advocates of universal atonement would not be under the like necessity, of explaining, modifying, or "extending," such passages as limit, or seem to limit, the atonement of Christ; and if in framing a creed, the advantage would not lie about equal on either side? Neither party would be contented to set down in it those scriptures which seemed least favorable to themselves without note or explanation. If this remark appears unjust, in as much as the universalist could admit into his creed, that "Christ laid down his life for the sheep," though at the same time he believed further, that he laid it down not for them only, nay, not for them in any special sense "more than for others;" let it be observed that the limitation could just as well admit into his, that "Christ tasted death for every man," or for all people, (Υπερ παντος Huper pantos) though he might believe further, not for all specially, not for all efficaciously, or with Prof. Stuart on the place, not for all universally, but "for all without distinction" that is, both Jew and Gentile. It is indeed difficult to say on which side explanation would be most needed.
In the case of the limited passage it would require to be observed first, that the atonement extended further than it intimated, and besides, that there was no special reference to the parties specified, the sheep, namely. There would be required, in truth, both extension and limitation, that is, if a creed were to be made, or a full view of opinion given. They seem to come nearest the truth on this subject, who deny neither the general nor special aspect of the atonement. On the one hand there is a large class of "universal passages," which cannot be satisfactorily explained on any other principle than what regards the atonement as a great remedial plan, that rendered it consistent with the divine honor, to extend mercy to guilty people at large, and which would have been equally requisite had there been an intention to save one, or millions; numbers indeed not forming any part of the question. On the other hand, there is a large class of "special" texts, which cannot be explained without admitting, that while this atonement has reference to all, "yet God in providing it had a special design to save his people by it;" see the whole subject fully discussed, on the author's note referred to above, and in the supplementary note, on the same passages, which contains a digest of the more recent controversies on the point.)
Hence, learn Heb 2:6-9, from the incarnation of the Son of God, and his exaltation to heaven, what an honor has been conferred on human nature. When we look on the weakness and sinfulness of our race, we may well ask, what is man that God should honor him or regard him? He is the creature of a day. He is feeble and dying. He is lost and degraded. Compared with the universe at large, he is a speck, an atom. He has done nothing to deserve the divine favor or notice, and when we look at the race at large we can do it only with sentiments of the deepest humiliation and mortification. But when we looker human nature in the person of the Lord Jesus, we see it honored there to a degree that is commensurate with all our desires, and that fills us with wonder. We feel that it is an honor to human nature - that it has done much to elevate man - when we look on such a man as Howard or Washington. But how much more has that nature been honored in the person of the Lord Jesus!
(1) what an honor to us it was that he should take our nature into intimate union with himself - passing by the angelic hosts, and becoming a man!
(2) what an honor it was that human nature there was so pure and holy; that "man" - everywhere else so degraded and vile - "could" be seen to be noble, and pure, and godlike!
(3) what an honor it was that the divinity should speak to people in connection with human nature, and perform such wonderful works - that the pure precepts of religion should come forth from human lips - the great doctrines of eternal life be uttered by "a man," and that from human hands should go forth power to heal the sick and to raise the dead!
(4) what an honor to man it was that the atonement for sin should be made in his own nature, and that the universe should be attracted to that scene where one in our form, and with flesh and blood like our own, should perform that great work.
(5) what an honor it is to man that his own nature is exalted far above all heavens! That one in our form sits on the throne of the universe! That adoring angels fall prostrate before him! That to him is intrusted all power in heaven and on earth!
(6) what an honor to man that one in his nature should be appointed to judge the worlds! That one in our own form, and with a nature like ours, shall sit on the throne of judgment and pronounce the final doom on angels and human beings! Those assembled millions shall be constrained to bow before him, and receive their eternal doom from his hands! That prince and potentate - the illustrious dead of all past times, and the mighty men who are yet to live, shall all appear before him, and all receive from him there the sentence of their final destiny! I see, therefore, the most honor done to my nature as a man, not in the deeds of proud conquerors; not in the lives of sages and philanthropists; not in those who have carried their investigations farthest into the obscurities of matter and of mind; not in the splendid orators, poets, and historians of other times, or that now live - much as I may admire them, or feel it an honor to belong to a race which has produced such illustrious men - but in the fact that the Son of God has chosen a body like my own in which to dwell; in the inexpressible loveliness evinced in his pure morals, his benevolence, his blameless life; in the great deeds that he performed on earth; in the fact that it was this form that was chosen in which to make atonement for sin; in the honors that now cluster around him in heaven, and the glories that shall attend him when he shall come to judge the world.
"Princes to his imperial name.
Bend their bright scepters down;
Dominions, thrones, and powers rejoice,
To see him wear the crown.
"Archangels sound his lofty praise.
Through every heavenly street,
And lay their highest honors down,
Submissive at his feet.
"Those soft, those blessed feet of his,
That once rude iron tore -
High on a throne of light they stand,
And all the saints adore.
"His head, the dear, majestic head,
That cruel thorns did wound -
See - what immortal glories shine,
And circle it around!
"This is the Man, th' exalted Man,
Whom we, unseen, adore;
But when our eyes behold his face,
Our hearts shall love him more."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Jesus: Heb 8:3, Heb 10:5; Gen 3:15; Isa 7:14, Isa 11:1, Isa 53:2-10; Rom 8:3; Gal 4:4; Phi 2:7-9
for the: or, by the
crowned: Psa 21:3-5; Act 2:33; Rev 19:12
by: Joh 3:16; Rom 5:8, Rom 5:18, Rom 8:32; Co2 5:21, Co2 6:1; Jo1 4:9, Jo1 4:10
taste: Mat 6:28; Mar 9:1; Luk 9:27; Joh 8:52
for every: Joh 1:29, Joh 12:32; Co2 5:15; Ti1 2:6; Jo1 2:2; Rev 5:9
Geneva 1599
2:9 (6) But we (l) see Jesus, who was made a little (m) lower than the angels (7) for the (n) suffering of death, crowned with glory and honour; that he by the grace of God should (o) taste death for (8) every man.
(6) The answer: this is already fulfilled in Jesus Christ our head, who was temporarily for our sakes inferior to the angels, being made man: but now is advanced into most high glory.
(l) By his virtue and power which appears revealed in the Church.
(m) Who abased himself for a time, and took the position of a servant. (7) He shows the cause of this subjection, that is, to taste death for our sakes, that in so doing the part of a redeemer, he might not only be our Prophet and King, but also our High Priest.
(n) That he might die.
(o) Feel death. (8) In this exists the force of the argument: for we could not eventually be glorified with him, unless he was abased for us, even for all the elect. By this event the apostle comes to the other part of the declaration of Christ's person, in which he proved him to be God and also man.
John Gill
2:9 But we see Jesus,.... Not with bodily eyes, but with the eyes of the mind, and understanding; that he is Jesus, as the Syriac version reads; and that he is designed in the above words; and that he has all things made subject unto him; and that he was humbled, and now exalted, as follows:
who was made a little lower than the angels; in his state of humiliation; See Gill on Heb 2:7.
for the suffering of death: this clause may be considered either as connected with the preceding; and then the sense is, that Jesus became lower than the angels, by, or through suffering death; in that respect he was lower than they, who die not; this proved him to be in a condition below them, and showed how pertinent the above words were to him, and how they were fulfilled in him: or with the following; and then the meaning is, that because Jesus suffered death in the room and stead of his people; humbled himself, and became obedient to death, even the death of the cross, when he was very low indeed, therefore he is
crowned with glory and honour; see Phil 2:8 and See Gill on Heb 2:7.
that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; See Gill on Mt 16:28 and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only , which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Heb 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Heb 2:11 for everyone of the members of the "church", in the midst of which he sung praise, Heb 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Heb 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Heb 2:16.
John Wesley
2:9 It is done only with regard to Jesus, God - Man, who is now crowned with glory and honour - As a reward for his having suffered death. He was made a little lower than the angels - Who cannot either suffer or die. That by the grace of God, he might taste death - An expression denoting both the reality of his death, and the shortness of its continuance. For every man - That ever was or will be born into the world.
Robert Jamieson, A. R. Fausset and David Brown
2:9 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 Lk 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 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 Heb 3:19; Heb 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" (Heb 2:10; Phil 2:8-9).
that he by the grace of God-- (Tit 2:11; Tit 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 (Heb 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"), Heb 4:14; Heb 9:24; 1Jn 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]. (Heb 2:14-15).
2:102:10: Զի վայել է՛ր իսկ նմա, վասն որոյ ամենայն՝ եւ որով ամենայն, բազում որդիս ՚ի փառս ածել՝ եւ զառաջնորդ փրկութեան նոցա չարչարանօ՛ք կատարել[4676]։ վջ [4676] Ոմանք. Փրկութեանց նոցա։
10 որովհետեւ վայել էր, որ Աստուած (նրա համար եւ նրանով է ամէն բան) կատարեալ դարձնի Յիսուսին չարչարանքների միջոցով, որպէսզի բազում որդիներ մասնակցեն նրա փառքին, քանի որ Յիսուս է նրանց դէպի փրկութիւն առաջնորդողը:
10 Որովհետեւ կը վայլէ, որ Ան (որուն համար եւ որով եղան բոլոր բաները) շատ որդիներ փառքը մտնելու համար, իրենց փրկութեան առաջնորդը չարչարանքով կատարեալ ընէ։
Զի վայել էր իսկ նմա (վասն որոյ ամենայն եւ որով ամենայն) բազում որդիս ի փառս ածել` զառաջնորդ փրկութեան նոցա չարչարանօք կատարել:

2:10: Զի վայել է՛ր իսկ նմա, վասն որոյ ամենայն՝ եւ որով ամենայն, բազում որդիս ՚ի փառս ածել՝ եւ զառաջնորդ փրկութեան նոցա չարչարանօ՛ք կատարել[4676]։ վջ
[4676] Ոմանք. Փրկութեանց նոցա։
10 որովհետեւ վայել էր, որ Աստուած (նրա համար եւ նրանով է ամէն բան) կատարեալ դարձնի Յիսուսին չարչարանքների միջոցով, որպէսզի բազում որդիներ մասնակցեն նրա փառքին, քանի որ Յիսուս է նրանց դէպի փրկութիւն առաջնորդողը:
10 Որովհետեւ կը վայլէ, որ Ան (որուն համար եւ որով եղան բոլոր բաները) շատ որդիներ փառքը մտնելու համար, իրենց փրկութեան առաջնորդը չարչարանքով կատարեալ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Ибо надлежало, чтобы Тот, для Которого все и от Которого все, приводящего многих сынов в славу, вождя спасения их совершил через страдания.
2:10  ἔπρεπεν γὰρ αὐτῶ, δι᾽ ὃν τὰ πάντα καὶ δι᾽ οὖ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.
2:10. Ἔπρεπεν (It-was-befitting) γὰρ (therefore) αὐτῷ, (unto-it,"δι' (through) ὃν (to-which) τὰ (the-ones) πάντα ( all ) καὶ (and) δι' (through) οὗ (of-which) τὰ (the-ones) πάντα , ( all ," πολλοὺς ( to-much ) υἱοὺς (to-sons) εἰς (into) δόξαν (to-a-recognition) ἀγαγόντα (to-having-had-led) τὸν (to-the-one) ἀρχηγὸν (to-first-led) τῆς (of-the-one) σωτηρίας (of-a-savioring-unto) αὐτῶν (of-them) διὰ (through) παθημάτων (of-experiencings-to) τελειῶσαι. (to-have-en-finish-belonged)
2:10. decebat enim eum propter quem omnia et per quem omnia qui multos filios in gloriam adduxerat auctorem salutis eorum per passiones consummareFor it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
10. For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.
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:

10: Ибо надлежало, чтобы Тот, для Которого все и от Которого все, приводящего многих сынов в славу, вождя спасения их совершил через страдания.
2:10  ἔπρεπεν γὰρ αὐτῶ, δι᾽ ὃν τὰ πάντα καὶ δι᾽ οὖ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.
2:10. decebat enim eum propter quem omnia et per quem omnia qui multos filios in gloriam adduxerat auctorem salutis eorum per passiones consummare
For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Ибо надлежало..." - как наиболее сообразное с Божественною мудростью, любовью и славою Христовою и как наиболее соответствующее положению падшего человека, чтобы начальник, т.е. главный виновник человеческого спасения достиг цели Своего служения роду человеческому через страдания. - "Для Которого все и от Которого все..." Бог Отец изображается здесь как первооснова и конечная цель всего существующего; при этом условии Он совершенно свободно мог предпринять и действительно предпринял самые лучшие и мудрейшие меры к спасению людей. Славянский текст 10-го стиха при сопоставлении с греческим и русским имеет любопытную особенность, открывающую широкое поле для толкований. Эта особенность состоит в выражении "приведшу многи сыны в славу...", поставляемом в зависимости от Ему (подобаше Ему..., т.е. Богу Отцу, приведшу... и т д.). Русский текст ставит означенное выражение в винительном падеже, согласуя его, по-видимому, с дальнейшим - "вождя спасения их" (приводящего многих сынов и т д.). Греческий текст поступает точно так же, хотя, по мнению некоторых, греческий винительный падеж здесь мог быть употреблен вместо дательного, чтобы причастие ближе связать с неопределенным наклонением teleiwsai, и позволяет относить его не к вождю спасения, а тоже к Богу Отцу, о Котором речь выше. И то и другое толкование имеет за себя свои оправдания, но лучше, кажется, поступить так, как делает русский текст и буквально переводимый греческий. Teleiwsai - совершить, - в смысле сделать совершенным, привести к своей цели, осуществить сообразно намерению. Совершить вождя спасения - значит достигнуть того, что Иисус стал истинным совершителем и виновником спасения всех людей, принеся Себя в жертву за них Своими страданиями и смертью и руководя их (archgoV - идущий впереди, предводительствующий) на этом пути спасения. В дальнейших стихах (11-18) апостол старается обосновать и лучше выяснить мысль о том, почему именно страданиями Господу угодно было совершить наше спасение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Design of Christ's Sufferings.A. D. 62.
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. 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, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings.

I. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, v. 10. Here,

1. God is described as the final end and first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he might in nothing dishonour himself, but so that he might from every thing have a revenue of glory.

2. He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.

(1.) In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory. Here observe, [1.] We must be the sons of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance; and only those that are the children are heirs of that inheritance. [2.] All true believers are the children of God: to those that receive Christ he has granted the power and privilege of being the children of God, even to as many as believe on his name, John i. 12. [3.] Though the sons of God are but a few in one place and at one time, yet when they shall be all brought together it will appear that they are many. Christ is the first-born among many brethren. [4.] All the sons of God, now many soever they are, or however dispersed and divided, shall at length be brought together to glory.

(2.) In the choice of the means. [1.] In finding out such a person as should be the captain of our salvation; those that are saved must come to that salvation under the guidance of a captain and leader sufficient for that purpose; and they must be all enlisted under the banner of this captain; they must endure hardship as good soldiers of Christ; they must follow their captain, and those that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the captain of our salvation (that is, he consecrated, he appointed him to that office, he gave him a commission for it), and he made him a perfect captain: he had perfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes that the Lord Jesus Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory; and hereby their sufferings are made necessary and unavoidable, they are hereby made honourable, useful, and profitable.

II. He shows how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.

1. Into a near union (v. 11): Both he that sanctifieth and those that are sanctified are all of one. Observe, Christ is he that sanctifieth; he has purchased and sent the sanctifying Spirit; he is the head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True believers are those who are sanctified, endowed with holy principles and powers, separated and set apart from mean and vile uses to high and holy uses and purposes; for so they must be before they can be brought to glory. Now Christ, who is the agent in this work of sanctification, and Christians, who are the recipient subjects, are all of one. How? Why, (1.) They are all of one heavenly Father, and that is God. God is the Father of Christ by eternal generation and by miraculous conception, of Christians by adoption and regeneration. (2.) They are of one earthly father, Adam. Christ and believers have the same human nature. (3.) Of one spirit, one holy and heavenly disposition; the same mind is in them that was in Christ, though not in the same measure; the same Spirit informs and actuates the head and all the members.

2. Into an endearing relation. This results from the union. And here first he declares what this relation is, and then he quotes three texts out of the Old Testament to illustrate and prove it.

(1.) He declares what this relation is: he and believers being all of one, he therefore is not ashamed to call them brethren. Observe, [1.] Christ and believers are brethren; not only bone of his bone and flesh of his flesh, but spirit of his spirit-brethren by the whole blood, in what is heavenly as well as in what is earthly. [2.] Christ is not ashamed to own this relation; he is not ashamed to call them brethren, which is wonderful goodness and condescension in him, considering their meanness by nature and vileness by sin; but he will never be ashamed of any who are not ashamed of him, and who take care not to be a shame and reproach to him and to themselves.

(2.) He illustrates this from three texts of scripture.

[1.] The first is out of Ps. xxii. 22, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee. This psalm was an eminent prophecy of Christ; it begins with his words on the cross, My God, my God, why hast thou forsaken me? Now here it is foretold, First, That Christ should have a church or congregation in the world, a company of volunteers, freely willing to follow him. Secondly, That these should not only be brethren to one another, but to Christ himself. Thirdly, That he would declare his Father's name to them, that is, his nature and attributes, his mind and will: this he did in his own person, while he dwelt among us, and by his Spirit poured out upon his disciples, enabling them to spread the knowledge of God in the world from one generation to another, to the end of the world. Fourthly, That Christ would sing praise to his Father in the church. The glory of the Father was what Christ had in his eye; his heart was set upon it, he laid out himself for it, and he would have his people to join with him in it.

[2.] The second scripture is quoted from Ps. xviii. 2, And again, I will put my trust in him. That psalm sets forth the troubles that David, as a type of Christ, met with, and how he in all his troubles put his trust in God. Now this shows that besides his divine nature, which needed no supports, he was to take another nature upon him, that would want those supports which none but God could give. He suffered and trusted as our head and president. Owen in locum. His brethren must suffer and trust too.

[3.] The third scripture is taken from Isa. viii. 18, Behold, I and the children which God hath given me. This proves Christ really and truly man, for parents and children are of the same nature. Christ's children were given him of the Father, in the counsel of his eternal love, and that covenant of peace which was between them. And they are given to Christ at their conversion. When they take hold of his covenant, then Christ receives them, rules over them, rejoices in them, perfects all their affairs, takes them up to heaven, and there presents them to his Father, Behold, I and the children which thou hast given me.
Adam Clarke: Commentary on the Bible - 1831
2:10: For it became him - It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.
For whom - and by whom - God is the cause of all things, and he is the object or end of them.
Perfect through sufferings - Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever." Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible.
As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject.
Heb 2:10. For it became him, etc. - Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it.
Heb 2:11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance), are all of one family - all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favor, his brethren.
Heb 2:12. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee.
Heb 2:13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders.
Heb 2:14. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God's permission, be the executioner of it.
Heb 2:15. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan - mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."
Albert Barnes: Notes on the Bible - 1834
2:10: For it became him - There was a fitness or propriety in it; it was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating - an objection drawn from the fact that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a "fitness" and "propriety" in that fact. There was a reason for it - a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be "a complete" or "perfect Saviour" - a Saviour just adapted to the purpose undertaken, by sufferings. The "reasons" of this fitness, the apostle does not state. The amount of it probably was, that it became him as a Being of infinite benevolence; as one who wished to provide a perfect system of redemption, to subject his Son to such sufferings as should completely qualify him to be a Saviour for all people. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins.
For whom are all things - With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;" and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation - even though it involved the humiliation and death of his own Son.
And by whom are all things - By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a "fitness" that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author.
In bringing many sons unto glory - To heaven. This was the plan - it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few - but to save many. Hence, learn:
(1) that the plan was full of benevolence.
(2) no representation of the gospel should ever be made which will leave the impression that only a few, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved; few now are his friends and are traveling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands, and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design; narrow in its offer; and narrow in its result.
To make the captain of their salvation - The Lord Jesus, who is represented as the leader or commander of the army of the redeemed - "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer - the commander of a "company" of soldiers. The Greek word - ἀρχηγὸς archē gos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Act 3:15, it is rendered "prince" - "and killed the prince of life." So in Act 5:31. "Him hath God exalted to be a prince and a Saviour." In Heb 12:2, it is rendered "author." "Jesus, the author and finisher of our faith;" compare the notes at that place.
Perfect through sufferings - Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before and was made holy by his sufferings; nor that he was not in all respects a perfect man before; but it means, that by his sufferings he was made "wholly suited" to be a Saviour of people; and that, therefore, the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a "completeness," a "filling up," of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally "better" by afflictions, if we receive them in a right manner - for we are sinful, and need to be purified in the furnace of affliction; Christ was not made "better," for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a "reward" for his sufferings, or that he was raised up to glory as a consequence of them - which was true in itself - but that he was rendered "complete" or "fully qualified" to be a Saviour by his sorrows. Thus, he was rendered complete:
(1) Because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a "complete" or "perfect" Saviour - that is, such a Saviour as we need.
(2) he is able to sympathize with them, and to succour them in their temptations, Heb 2:18.
(3) by his sufferings an atonement was made for sin. He would have been an "imperfect" Saviour - if the name "Saviour" could have been given to him at all - if he had not died to make an atonement for transgression. To render him "complete" as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "it is "finished." The work is complete. All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour, perfect not only in moral character - but perfect in his work, and in his adaptedness to the condition of people;" compare Heb 5:8-9. See the note at Luk 13:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: it: Heb 7:26; Gen 18:25; Luk 2:14, Luk 24:26, Luk 24:46; Rom 3:25, Rom 3:26; Eph 1:6-8, Eph 2:7, Eph 3:10; Pe1 1:12
for: Pro 16:4; Isa 43:21; Rom 11:36; Co1 8:6; Co2 5:18; Col 1:16, Col 1:17; Rev 4:11
many: Hos 8:10; Joh 11:52; Rom 8:14-18, Rom 8:29, Rom 8:30, Rom 9:25, Rom 9:26; Co2 6:18; Gal 3:26; Eph 1:5; Jo1 3:1, Jo1 3:2; Rev 7:9
glory: Rom 9:23; Co1 2:7; Co2 3:18, Co2 4:17; Col 3:4; Ti2 2:10; Pe1 5:1, Pe1 5:10
the captain: Heb 6:20, Heb 12:2; Jos 5:14, Jos 5:15; Isa 55:4; Mic 2:13; Act 3:15, Act 5:31
perfect: Heb 5:8, Heb 5:9; Luk 13:32, Luk 24:26, Luk 24:46; Joh 19:30
Geneva 1599
2:10 (9) For it became (p) him, for whom [are] all things, and by whom [are] all things, (10) in bringing many sons unto glory, (11) to make the (q) captain of their salvation perfect through sufferings.
(9) He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin.
(p) God.
(10) First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men?
(11) Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of others.
(q) The Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.
John Gill
2:10 For it became him, for whom are all things,.... This is not a periphrasis of Christ, who died, but of God the Father, who delivered him to death; and who is the final cause of all things, in nature, and in grace, all things being made for his pleasure and for his glory; and he is the efficient cause of all things, as follows:
and by whom are all things; all the works of creation, providence, and grace:
in bringing many sons to glory; not to worldly glory, but to the heavenly glory, which they are undeserving of; and which was long ago prepared for them; is at present hid; is weighty, solid, durable, yea, eternal: the persons whom God, of his rich grace, brings to this, are "sons"; who are predestinated to the adoption of children; are regenerated by the Spirit of God; believe in Christ; and have the spirit of adoption given them, and so being children, are heirs of glory: and these are "many"; for though they are but few, when compared with others, yet they are many, considered by themselves; they are many that God has ordained to eternal life, and given to Christ, and for whom he has given himself a ransom, and whom he justifies; and accordingly there are many mansions of glory provided for them in their Father's house, whose act it is to bring them thither: he has chosen them to this glory, and prepared it for them; he sent his Son to redeem them; he reveals his Son in them, the hope of glory; he calls them to his eternal glory, and makes them meet for it, and gives them an abundant entrance into it: and
him it became--to make the Captain of their salutation perfect through sufferings; Christ is "the Captain of salvation", and is so called, because he is the author of it; and he is the Prince and Commander of these sons, who are committed to his charge, and are under his care; and is their guide and leader; and who is gone before them to prepare their mansions of glory for them: and he is made "perfect through sufferings"; he suffered all that the law and justice of God could require; and hereby he became perfectly acquainted with the sufferings of his people, and a perfect Saviour of them; and in this way went to glory himself: and it "became" God the Father, the first cause, and last end of all things, since he had a design to bring all his adopted sons to glory, that his own Son should perfectly suffer for them; this was agreeable to, and becoming the perfections of his nature, his wisdom, his veracity, his justice, grace, and mercy.
John Wesley
2:10 In this verse the apostle expresses, in his own words, what he expressed before in those of the Psalmist. It became him - It was suitable to all his attributes, both to his justice, goodness, and wisdom. For whom - As their ultimate end. And by whom - As their first cause. Are all things, in bringing many adopted sons to glory - To this very thing, that they are sons, and are treated as such To perfect the captain - Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect or consummate implies the bringing him to a full and glorious end of all his troubles, Heb 5:9. This consummation by sufferings intimates, the glory of Christ, to whom, being consummated, all things are made subject. The preceding sufferings. Of these he treats expressly, Heb 2:11-18; having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points he interweaves with the following discourse on his priesthood. But what is here said of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever be suffered. By his sufferings, in his life and death, he was made a perfect or complete sin - offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on "the work of faith with power" in our hearts, that alone can sanctify us. Various afflictions indeed may be made subservient to this; and so far as they are blessed to the weaning us from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.
Robert Jamieson, A. R. Fausset and David Brown
2:10 For--giving a reason why "the grace of God" required that Jesus "should taste death."
Tit 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 (Rom 11:36; 1Cor 8:6; Rev_ 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, Gal 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."
many-- (Mt 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23).
sons--no longer children as under the Old Testament law, but sons by adoption.
unto glory--to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Jn 17:10, Jn 17:22, Jn 17:24; Rom 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (Ti2 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," Lk 24:26; Jn 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 Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Lk 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, Heb 10:29; Jn 17:19 : by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; Heb 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 (Acts 13:39). The same Greek is in Heb 12:2, "Author of our faith." Acts 3:15, "Prince of life" (Acts 5:31). Preceding others by His example, as well as the originator of our salvation.
2:112:11: Զի որ սրբէն եւ որ սրբին, ՚ի միոջէ՛ էին ամենեքեան. վասն որոյ ո՛չ ամօթ համարի եղբարս անուանել զնոսա, եւ ասել.
11 Քանզի նա, որ սրբացնում է, եւ նրանք, որ սրբացւում են, բոլորն էլ մէկի՛ց են. ահա թէ ինչու ամօթ չի համարում եղբայրներ անուանել նրանց եւ ասել.
11 Վասն զի ան որ կը սրբէ ու ան որ կը սրբուի, ամէնքն ալ մէկէ են. անոր համար ինք ամօթ չի սեպեր եղբայր կոչել զանոնք՝ ըսելով.
Զի որ սրբէն եւ որ սրբին` ի միոջէ [8]էին ամենեքեան, վասն որոյ ոչ ամօթ համարի եղբարս անուանել զնոսա եւ ասել:

2:11: Զի որ սրբէն եւ որ սրբին, ՚ի միոջէ՛ էին ամենեքեան. վասն որոյ ո՛չ ամօթ համարի եղբարս անուանել զնոսա, եւ ասել.
11 Քանզի նա, որ սրբացնում է, եւ նրանք, որ սրբացւում են, բոլորն էլ մէկի՛ց են. ահա թէ ինչու ամօթ չի համարում եղբայրներ անուանել նրանց եւ ասել.
11 Վասն զի ան որ կը սրբէ ու ան որ կը սրբուի, ամէնքն ալ մէկէ են. անոր համար ինք ամօթ չի սեպեր եղբայր կոչել զանոնք՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Ибо и освящающий и освящаемые, все--от Единого; поэтому Он не стыдится называть их братиями, говоря:
2:11  ὁ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· δι᾽ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν,
2:11. ὅ (The-one) τε (also) γὰρ (therefore) ἁγιάζων (hallow-belonging-to) καὶ (and) οἱ (the-ones) ἁγιαζόμενοι ( being-hallow-belonged-to ) ἐξ (out) ἑνὸς (of-one) πάντες : ( all ) δι' (through) ἣν (to-which) αἰτίαν (to-an-appealing-unto) οὐκ (not) ἐπαισχύνεται ( it-beshameth-upon ) ἀδελφοὺς ( to-brethrened ) αὐτοὺς (to-them) καλεῖν, (to-call-unto,"
2:11. qui enim sanctificat et qui sanctificantur ex uno omnes propter quam causam non confunditur fratres eos vocare dicensFor both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
11. For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren,
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:

11: Ибо и освящающий и освящаемые, все--от Единого; поэтому Он не стыдится называть их братиями, говоря:
2:11  ὁ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· δι᾽ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν,
2:11. qui enim sanctificat et qui sanctificantur ex uno omnes propter quam causam non confunditur fratres eos vocare dicens
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, saying:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ибо - пояснительный союз для целого ряда мыслей о том, как страдания Господа сделали Его для нас вождем спасения. Ближайшим образом это ибо поясняет также высказываемую далее мысль, почему Господь не стыдится называть нас братьями: потому что (ибо) и Он, освящающий нас, и мы, освящаемые Им, все - от Единого. Под Единым здесь можно разуметь или Бога Отца, если иметь в виду обожествленную Христом человеческую природу, плодом чего явилось и наше обожествление ("дал верующим власть быть чадами Божьими", Ин 1:12-13), или же под Единым разуметь можно Адама, если иметь в виду вочеловечение Божества Христова рождением от Марии Девы, дщери общего прародителя всех людей - Адама, впрочем, опять же приводящего к Единому, Истинному Виновнику всего, объединяющегося в Адаме телесным рождением и во Христе - духовным.
Adam Clarke: Commentary on the Bible - 1831
2:11: For both he that sanctifieth - The word ὁ ἁγιαζων does not merely signify one who sanctifies or makes holy, hut one who makes atonement or reconciliation to God; and answers to the Hebrew כפר caphar, to expiate. See Exo 29:33-36. He that sanctifies is he that makes atonement; and they who are sanctified are they who receive that atonement, and, being reconciled unto God, become his children by adoption, through grace.
In this sense our Lord uses the word, Joh 17:19 : For their sakes I sanctify myself; ὑπερ αυτων εγω ἁγιαζω εμαυτον, on their account I consecrate myself to be a sacrifice. This is the sense in which this word is used generally through this epistle.
Are all of one - Εξ ἑνος παντες. What this one means has given rise to various conjectures; father, family, blood, seed, race, nature, have all been substituted; nature seems to be that intended, see Joh 17:14; and the conclusion of this verse confirms it. Both the Sanctifier and the sanctified - both Christ and his followers, are all of the same nature; for as the children were partakers of flesh and blood, i.e. of human nature, he partook of the same, and thus he was qualified to become a sacrifice for man.
He is not ashamed to call them brethren - Though, as to his Godhead, he is infinitely raised above men and angels; yet as he has become incarnate, notwithstanding his dignity, he blushes not to acknowledge all his true followers as his brethren.
Albert Barnes: Notes on the Bible - 1834
2:11: For both he that sanctifieth - This refers, evidently, to the Lord Jesus. The object is to show that there was such a union between him and those for whom he died, as to make it necessary that he should partake of the same nature, or that he should be a suffering man; Heb 2:14. he undertook to redeem and sanctify them. He called them brethren. He identified them with himself. There was, in the great work of redemption, a oneness between him and them, and hence, it was necessary that he should assume their nature - and the fact, therefore, that he appeared as a suffering "man," does not at all militate with the doctrine that he had a more exalted nature, and was even above the angels. Prof. Stuart endeavors to prove that the word "sanctify" here is used in the sense of, "to make expiation" or "atonement," and that the meaning is, "he who maketh expiation, and they for whom expiation is made."
Bloomfield gives the same sense to the word, as also does Rosenmuller. That the word may have such a signification it would be presumptuous in anyone to doubt, after the view which such people have taken of it; but it may be doubted whether this idea is necessary here. The word "sanctify" is a general term, meaning to make holy or pure; to consecrate, set apart, devote to God; to regard as holy, or to hallow. Applied to the Saviour here, it may be used in this general sense - that he consecrated, or devoted himself to God - as eminently "the consecrated" or "holy one" - the Messiah (compare the note at Joh 17:19); applied to his people, it may mean that they in like manner were the consecrated, the holy, the pure, on earth. There is a richness and fulness in the word when so understood which there is not when it is limited to the idea of expiation; and it seems to me that it is to be taken in its richest and fullest sense, and that the meaning is, "the great consecrated Messiah - the Holy One of God - and his consecrated and holy followers, are all of one." "All of one."
Of one family; spirit; Father; nature. Either of these significations will suit the connection, and some such idea must be understood. The meaning is, that they were united, or partook of something in common, so as to constitute a oneness, or a brotherhood; and that since this was the case, there was a propriety in his taking their nature. It does not mean that they were originally of one nature or family; but that it was understood in the writings of the prophets that the Messiah should partake of the nature of his people, and that, "therefore," though he was more exalted than the angels, there was a propriety that he should appear in the human form; compare Joh 17:21.
For which cause - That is, because he is thus united with them, or has undertaken their redemption.
He is not ashamed - As it might be supposed that one so exalted and pure would be. It might have been anticipated that the Son of God would refuse to give the name "brethren" to those who were so humble, and sunken and degraded as those whom he came to redeem. But he is willing to be ranked with them, and to be regarded as one of their family.
To call them brethren - To acknowledge himself as of the same family, and to speak of them as his brothers. That is, "he is so represented as speaking of them in the prophecies respecting the Messiah" - for this interpretation the argument of the apostle demands. It was material for him to show that he was so represented in the Old Testament. This he does in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: he that: Heb 10:10, Heb 10:14, Heb 13:12; Joh 17:19
all: Heb 2:14; Joh 17:21; Act 17:26; Gal 4:4
he is: Heb 11:16; Mar 8:38; Luk 9:26
to call: Mat 12:48-50, Mat 25:40, Mat 28:10; Joh 20:17; Rom 8:29
Geneva 1599
2:11 (12) For both he that (r) sanctifieth and they who are sanctified [are] all of (s) one: for which cause he is not ashamed to call them brethren,
(12) The basis for both of the former arguments, for we could not be sons through him, neither could he be consecrated through afflictions, unless he had been made man like us. But because this sonship depends not only on nature, for no man is accounted the son of God, unless he is also a son of a man, he is also Christ's brother, (which is by sanctification, that is, by becoming one with Christ, who sanctifies us through faith) therefore the apostle makes mention of the sanctifier, that is, of Christ, and of them that are sanctified, that is, of all the elect, who Christ condescends to call brethren.
(r) He uses the time to show us that we are still going on, and increasing in this sanctification: and by sanctification he means our separation from the rest of the world, our cleansing from sin, and our dedication wholly to God, all which Christ alone works in us.
(s) One, of the same nature of man.
John Gill
2:11 For both he that sanctifieth,.... Not himself, though this is said of him, Jn 17:19 nor his Father, though this also is true of him, Is 8:13 but his people, the sons brought to glory, whose salvation he is the Captain of; they are sanctified in him, he being made sanctification to them; and they have their sanctification from him, all their grace and holiness; and they are sanctified by him, both by his blood, which expiates their sins, and removes the guilt of them, and by his Spirit, working internal principles of grace and holiness in them, who are by nature, and in their unregenerate state, guilty and unclean:
and they who are sanctified; the sons brought to glory; they are not naturally holy, nor so of themselves, they are made holy; all that are sons are made holy; whom God adopts into his family, he regenerates: sanctification is absolutely necessary to their being brought to glory; and between the sanctifier and the sanctified there is a likeness, as there ought to be: they are
all of one: they are both of one God and Father, Christ's God is their God, and his Father is their Father; they are of one body, Christ is the head, and they are members; they are of one covenant, Christ is the surety, Mediator, and messenger of it, and they share in all its blessings and promises; they are of one man, Adam, Christ is a Son of Adam, though not by ordinary generation, they descend from him in the common way; they are all of one nature, of one blood; Christ has took part of the same flesh and blood with them:
for which cause he is not ashamed to call them brethren; Christ, and these sons that are sanctified, stand in the relation of brethren to each other; Christ is the firstborn among many brethren; he is a brother born for the day of adversity, and one that sticks closer than a brother: and this relation is founded both upon the incarnation of Christ, who thereby became his people's "Goel"; or near kinsman, yea, brother, Song 8:1 and upon their adoption unto his Father's family, which is made manifest by their regeneration, and by their doing his Father's will under the influence of his grace and Spirit, Mt 12:49 and this relation Christ owns; he called his disciples brethren, when God had raised him from the dead, and given him glory; and so he will call all his saints, even the meanest of them, in the great day, Mt 28:10, and "he is not ashamed" to do it; he does not disdain it, though he is God over all, and the Son of God, and is also in his human nature made higher than the heavens; which shows the wonderful condescension of Christ, and the honour that is put upon the saints; and may teach them not to despise the meanest among them: such a relation the Jews own will be between the Messiah and the Israelites. The Targumist on Song 8:1 paraphrases the words thus;
"when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, for "a brother", or "be thou our brother".''
Nor can they say this will reflect any discredit upon Christ, when they make such a relation to be between God and them. The Israelites, they say (f), are called, "the brethren of the holy blessed God"; in proof of which they often produce Ps 122:8 as being the words of God to them; and again, interpreting those words in Lev 25:48 "one of his brethren may redeem him", this, say (g) they, is the holy blessed God.
(f) Zohar in Exod. fol. 23. 3. & in Lev. fol. 3. 3. & 9. 3. & 32. 2. (g) Tzeror Hammor, fol. 106. 3.
John Wesley
2:11 For - They are nearly related to each other. He that sanctifieth - Christ, Heb 13:12. And all they that are sanctified - That are brought to God; that draw near or come to him, which are synonymous terms. Are all of one - Partakers of one nature, from one parent, Adam.
Robert Jamieson, A. R. Fausset and David Brown
2:11 he that sanctifieth--Christ who once for all consecrates His people to God (Jude 1:1, 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" (Heb 2:10; Heb 10:10, Heb 10:14, Heb 10:29; Jn 17:17, Jn 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," 1Cor 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 (Heb 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" (Heb 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 Heb 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 Heb 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].
2:122:12: Պատմեցից զանուն քո եղբարց իմոց, եւ ՚ի մէջ եկեղեցւոյ օրհնեցից զքեզ[4677]։ [4677] Ոմանք. Իմոց. ՚ի մէջ եկե՛՛։
12 «Քո անուան մասին պիտի պատմեմ իմ եղբայրներին, քո ժողովրդի հաւաքոյթի մէջ պիտի գովաբանեմ քեզ»[29]:[29] 29. Սաղմոս 21.22 եւ 22. 23:
12 «Քու անունդ եղբայրներուս պիտի պատմեմ, ժողովին մէջ քեզ պիտի գովեմ»։
Պատմեցից զանուն քո եղբարց իմոց, ի մէջ եկեղեցւոյ օրհնեցից զքեզ:

2:12: Պատմեցից զանուն քո եղբարց իմոց, եւ ՚ի մէջ եկեղեցւոյ օրհնեցից զքեզ[4677]։
[4677] Ոմանք. Իմոց. ՚ի մէջ եկե՛՛։
12 «Քո անուան մասին պիտի պատմեմ իմ եղբայրներին, քո ժողովրդի հաւաքոյթի մէջ պիտի գովաբանեմ քեզ»[29]:
[29] 29. Սաղմոս 21.22 եւ 22. 23:
12 «Քու անունդ եղբայրներուս պիտի պատմեմ, ժողովին մէջ քեզ պիտի գովեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: возвещу имя Твое братиям Моим, посреди церкви воспою Тебя.
2:12  λέγων, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε·
2:12. λέγων (forthing," Ἀπαγγελῶ ( I-shall-message-off ) τὸ ( to-the-one ) ὄνομά ( to-a-name ) σου ( of-thee ) τοῖς ( unto-the-ones ) ἀδελφοῖς ( unto-brethrened ) μου , ( of-me ," ἐν ( in ) μέσῳ ( unto-middle ) ἐκκλησίας ( of-a-calling-out-unto ) ὑμνήσω ( I-shall-hymn-unto ) σε : ( to-thee )
2:12. nuntiabo nomen tuum fratribus meis in medio ecclesiae laudabo teI will declare thy name to my brethren: in the midst of the church will I praise thee.
12. saying, I will declare thy name unto my brethren, In the midst of the congregation will I sing thy praise.
Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee:

12: возвещу имя Твое братиям Моим, посреди церкви воспою Тебя.
2:12  λέγων, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε·
2:12. nuntiabo nomen tuum fratribus meis in medio ecclesiae laudabo te
I will declare thy name to my brethren: in the midst of the church will I praise thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Особую силу получает приводимый апостолом стих в виду того, что заимствуется из псалма, единодушно всеми признаваемого Мессианским (Пс ХXI:23).
Adam Clarke: Commentary on the Bible - 1831
2:12: I will declare thy name - See Psa 22:22. The apostle certainly quotes this psalm as referring to Jesus Christ, and these words as spoken by Christ unto the Father, in reference to his incarnation; as if he had said: "When I shall be incarnated, I will declare thy perfections to mankind; and among my disciples I will give glory to thee for thy mercy to the children of men." See the fulfillment of this, Joh 1:18 : No man hath seen God at any time; the Only-Begotten Son, which is in the bosom of the Father, He Hath Declared Him. Nor were the perfections of God ever properly known or declared, till the manifestation of Christ. Hear another scripture, Luk 10:21, Luk 10:22 : In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, etc. Thus he gave praise to God.
Albert Barnes: Notes on the Bible - 1834
2:12: Saying - This passage is found in Psa 22:22. The whole of that Psalm has been commonly referred to the Messiah; and in regard to such a reference there is less difficulty than attends most of the other portions of the Old Testament that are usually supposed to relate to him. The following verses of the Psalm are applied to him, or to transactions connected with him, in the New Testament, Heb 2:1, Heb 2:8, Heb 2:18; and the whole Psalm is so strikingly descriptive of his condition and sufferings, that there can be no reasonable doubt that it had an original reference to him. There is much in the Psalm that cannot be well applied to David; there is nothing which cannot be applied to the Messiah; and the proof seems to be clear that Paul quoted this passage in accordance with the original sense of the Psalm. The point of the quotation here is not that he would "declare the name" of God - but that he gave the name brethren to those whom he addressed.
I will declare thy name - I will make thee known. The word "name" is used, as it often is, to denote God himself. The meaning is, that it would be a part of the Messiah's work to make known to his disciples the character and perfections of God - or to make them acquainted with God. He performed this. In his parting prayer Joh 17:6, he says, "I have manifested thy name unto the men whom thou gavest me out of the world." And again, Heb 2:26, "And I have declared unto them thy name, and will declare it."
Unto my brethren - The point of the quotation is in this. He spoke of them as "brethren." Paul is showing that he was not ashamed to call them such. As he was reasoning with those who had been "Jews," and as it was necessary as a part of his argument to show that what he maintained respecting the Messiah was found in the Old Testament, he makes his appeal to that, and shows that the Redeemer is represented as addressing his people as "brethren." It would have been easy to appeal to "facts," and to have shown that the Redeemer used that term familiarly in addressing his disciples, (compare Mat 12:48-49; Mat 25:40; Mat 28:10; Luk 8:21; Joh 20:17), but that would not have been pertinent to his object. It is full proof to us, however, that the prediction in the Psalm was literally fulfilled.
In the midst of the church - That is, in the assembly of my brethren. The point of the proof urged by the apostle lies in the first part of the quotation. This latter part seems to have been adduced because it might assist their memory to have the whole verse quoted; or because it contained an interesting truth respecting the Redeemer - though not precisely a "proof" of what he was urging; or because it "implied" substantially the same truth as the former member. It shows that he was united with his church; that he was one of them; and that he mingled with them as among brethren.
Will I sing praise - That the Redeemer united with his disciples in singing praise, we may suppose to have been in the highest degree probable - though, I believe, but a single case is mentioned - that at the close of the Supper which he instituted to commemorate his death; Mat 26:30. This, therefore, proves what the apostle intended - that the Messiah was among them as his brethren - that he spoke to them as such - and mingled in their devotions as one of their number.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: I will: Psa 22:22, Psa 22:25
in: Psa 40:10, Psa 111:1; Joh 18:20
Geneva 1599
2:12 (13) Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
(13) That which he taught before about the incarnation of Christ, he applies to the prophetic office.
John Gill
2:12 Saying, I will declare thy name unto my brethren,.... These words, with the following clause, are cited from Ps 22:22 as a proof of what the apostle had before asserted; and that this psalm is to be understood, not of the Jewish nation, or people of Israel, nor of Esther, nor of David, but of the Messiah, appears from the title of it, "Aijeleth, Shahar", which signifies "the morning hind"; from the particular account of Christ's sufferings in it; from his several offices herein pointed to; from the conversion of the Gentiles it prophesies of; and from several passages cited from hence, and applied to Christ; see Mt 27:35. And these are the words of Christ addressed to his Father; whose name he promises to declare to his brethren; meaning not the Jews, in general, his brethren according to the flesh; but his disciples and followers, particularly the twelve apostles, and the five hundred brethren to whom he appeared after his resurrection; and indeed all the saints and people of God may be included: and by his name he would declare to them, is not meant any particular name of his, as Elohim, El-shaddai, Jehovah, or the like; but rather he himself, and the perfections of his nature, which he, the only begotten Son, lying in his bosom, has declared; though the Gospel seems chiefly to be designed; see Jn 17:6 and this Christ declared with great exactness and accuracy, with clearness and perspicuity, and with all integrity and fidelity: he spoke it out plainly, and concealed no part of it; as he received it from his Father, he faithfully made it known to his people; this is expressive of Christ's prophetic office, of his preaching of the Gospel, both in his own person, and by his ministers:
in the midst of the church will I sing praise unto thee; or "a hymn"; this is to be understood not of the church above, but of the church below; and not of the synagogue of the Jews, but of the disciples of Christ, and of his singing an hymn to God, with and among them, as he did at the institution of the supper, Mt 26:30 for though the number of the apostles was but small, yet they made a congregation or church, and which was a pure and glorious one. With the Jews (h), ten men made a congregation.
(h) Misn. Sanhedrin, c. 1. sect. 6.
John Wesley
2:12 I will declare thy name to my brethren - Christ declares the name of God, gracious and merciful, plenteous in goodness and truth, to all who believe, that they also may praise him. In the midst of the church will I sing praise unto thee - As the precentor of the choir. This he did literally, in the midst of his apostles, on the night before his passion. And as it means, in a more general sense, setting forth the praise of God, he has done it in the church by his word and his Spirit; he still does, and will do it throughout all generations. Ps 22:22.
Robert Jamieson, A. R. Fausset and David Brown
2:12 (Ps 22:22.) Messiah declares the name of the Father, not known fully as Christ's Father, and therefore their Father, till after His crucifixion (Jn 20:17), among His brethren ("the Church," that is, the congregation), that they in turn may praise Him (Ps 22:23). At Ps 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 (Ps 8:2).
2:132:13: Եւ դարձեալ թէ. Ես եղէց յուսացեա՛լ ՚ի նա։ Եւ դարձեալ. Ահաւասիկ ես եւ մանկունք իմ զոր ե՛տ ինձ Աստուած։
13 Եւ դարձեալ. «Ես յոյսս պիտի դնեմ նրա վրայ»: Եւ դարձեալ. «Ահա՛ւասիկ ես եւ իմ զաւակները, որոնց Աստուած ինձ տուեց»[30]:[30] 30. Եսայի 8. 18:
13 Եւ դարձեալ՝ «Ես Աստուծոյ պիտի յուսամ» եւ դարձեալ՝ «Ահա ես ու այն զաւակները, որոնք Աստուած ինծի տուաւ»։
Եւ դարձեալ թէ. Ես եղէց յուսացեալ ի նա: Եւ դարձեալ. Ահաւասիկ ես եւ մանկունք [9]իմ, զոր ետ ինձ Աստուած:

2:13: Եւ դարձեալ թէ. Ես եղէց յուսացեա՛լ ՚ի նա։ Եւ դարձեալ. Ահաւասիկ ես եւ մանկունք իմ զոր ե՛տ ինձ Աստուած։
13 Եւ դարձեալ. «Ես յոյսս պիտի դնեմ նրա վրայ»: Եւ դարձեալ. «Ահա՛ւասիկ ես եւ իմ զաւակները, որոնց Աստուած ինձ տուեց»[30]:
[30] 30. Եսայի 8. 18:
13 Եւ դարձեալ՝ «Ես Աստուծոյ պիտի յուսամ» եւ դարձեալ՝ «Ահա ես ու այն զաւակները, որոնք Աստուած ինծի տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: И еще: Я буду уповать на Него. И еще: вот Я и дети, которых дал Мне Бог.
2:13  καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῶ· καὶ πάλιν, ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός.
2:13. καὶ (and) πάλιν (unto-furthered," Ἐγὼ ( I ) ἔσομαι ( I-shall-be ) πεποιθὼς ( having-hath-had-come-to-conduce ) ἐπ' ( upon ) αὐτῷ : ( unto-it ) καὶ (and) πάλιν (unto-furthered," Ἰδοὺ ( Thou-should-have-had-seen ," ἐγὼ ( I ) καὶ ( and ) τὰ ( the-ones ) παιδία ( childlets ) ἅ ( to-which ) μοι ( unto-me ) ἔδωκεν ( it-gave ," ὁ ( the-one ) θεός . ( a-Deity )
2:13. et iterum ego ero fidens in eum et iterum ecce ego et pueri mei quos mihi dedit DeusAnd again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
13. And again, I will put my trust in him. And again, Behold, I and the children which God hath given me.
And again, I will put my trust in him. And again, Behold I and the children which God hath given me:

13: И еще: Я буду уповать на Него. И еще: вот Я и дети, которых дал Мне Бог.
2:13  καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῶ· καὶ πάλιν, ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός.
2:13. et iterum ego ero fidens in eum et iterum ecce ego et pueri mei quos mihi dedit Deus
And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Стихи из пророка Исаии (VIII:17-18) имеют ввиду отметить человеческое естество Христа усвоением Ему человеческих свойств - молитвенного упования на Бога и преданности Ему как Себя, так и всего потомства, в данном случае - духовного. Приведя сначала наименование людей братьями Христу, а потом детьми, апостол имеет в виду отметить вообще единство природы Христовой с нашею, тем более что Своим вочеловечением Господь не только сделался нашим братом, но, как второй Адам, и нашим отцом (ср. Ин 17:6).
Adam Clarke: Commentary on the Bible - 1831
2:13: I will put my trust in him - It is not clear to what express place of Scripture the apostle refers: words to this effect frequently occur; but the place most probably is Psa 18:2, several parts of which psalm seem to belong to the Messiah.
Behold I and the children which God hath given me - This is taken from Isa 8:18. The apostle does not intend to say that the portions which he has quoted have any particular reference, taken by themselves, to the subject in question; they are only catch-words of whole paragraphs, which, taken together, are full to the point; because they are prophecies of the Messiah, and are fulfilled in him. This is evident from the last quotation: Behold I and the children whom the Lord hath given me 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. And as to the 18th Psalm, the principal part of it seems to refer to Christ's sufferings; but the miracles which were wrought at his crucifixion, the destruction of the Jewish state and polity, the calling of the Gentiles, and the establishment of the Christian Church, appear also to be intended. See among others the following passages: Sufferings - The sorrows of death compassed me - in my distress I called upon the Lord. Miracles at the crucifixion - The earth shook and trembled - and darkness was under his feet. Destruction of the Jewish state - I have pursued mine enemies and overtaken them; they are fallen under my feet. Calling of the Gentiles - Thou hast made me head of the heathen; a people whom I have never known shall serve me; as soon as they hear of me - they shall obey me, etc., etc. A principal design of the apostle is to show that such scriptures are prophecies of the Messiah; that they plainly refer to his appearing in the flesh in Israel; and that they have all been fulfilled in Jesus Christ, and the calling of the Gentiles to the privileges of the Gospel. To establish these points was of great importance.
Albert Barnes: Notes on the Bible - 1834
2:13: And again - That is, it is said in another place, or language is used of the Messiah in another place, indicating the confidence which he put in God, and showing that he partook of the feelings of the children of God, and regarded himself as one of them.
I will put my trust in him - I will confide in God; implying:
(1) a sense of dependence on God; and,
(2) confidence in him. It is with reference to the former idea that the apostle seems to use it here - as denoting a condition where there was felt to be need of divine aid. His object is to show that he took part with his people, and regarded them as brethren - and the purpose of this quotation seems to be to show that he was in such a situation as to make an expression of dependence proper. He was one with his people, and shared their "dependence" and their piety - using language which showed that he was identified with them, and could mingle with the tenderest sympathy in all their feelings. It is not certain from what place this passage is quoted. In Psa 18:2, and the corresponding passage in Sa2 22:3, the Hebrew is אחסה־בּו echacah bow - "I will trust in him;" but this Psalm has never been regarded as having any reference to the Messiah, even by the Jews, and it is difficult to see how it could be considered as having any relation to him. Most critics, therefore, as Rosenmuller, Calvin, Koppe, Bloomfield, Stuart, etc., regard the passage as taken from Isa 8:17. The reasons for this are:
(1) that the words are the same in the Septuagint as in the Epistle to the Hebrews;
(2) the apostle quotes the next verse immediately as applicable to the Messiah;
(3) no other place occurs where the same expression is found.
The Hebrew in Isa 8:17, is וקוּיתי־לו weqiwweytiy-low - "I will wait for him," or I will trust in him - rendered by the Septuagint πεποιθὼς ἔσομαι ἐπ ̓αὐτῶ pepoithō s esomai ep' autō - the same phrase precisely as is used by Paul - and there can be no doubt that he meant to quote it here. The sense in Isaiah is, that he had closed his message to the people; he had been directed to seal up the testimony; he had exhorted the nation to repent, but he had done it in vain; and he had now nothing to do but to put his trust in the Lord, and commit the whole cause to him. His only hope was in God; and he calmly and confidently committed his cause to him. Paul evidently designs to refer this to the Messiah; and the sense as applied to him is, "The Messiah in using this language expresses himself as a man. It is people who exercise dependence on God; and by the use of this language he speaks as one who had the nature of man, and who expressed the feelings of the pious, and showed that he was one of them, and that he regarded them as brethren." There is not much difficulty in the "argument" on the passage; for it is seen that in such language he must speak as "a man," or as one having human nature; but the main difficulty is on the question how this and the verse following can be applied to the Messiah? In the prophecy, they seem to refer solely to Isaiah, and to be expressive of his feelings alone - the feelings of a man who saw little encouragement in his work, and who having done all that he could do, at last put his sole trust in God. In regard to this difficult, and yet unsettled question, the reader may consult my Introduction to Isaiah, section 7. The following remarks may serve in part to remove the difficulty.
(1) the passage in Isaiah Isa 8:17-18, occurs "in the midst" of a number of predictions relating to the Messiah - preceded and followed by passages that had an ultimate reference undoubtedly to him; see Isa 7:14; Isa 8:8; Isa 9:1-7, and the notes at those passages.
(2) the language, if used of Isaiah, would as accurately and fitly express the feelings and the condition of the Redeemer. There was such a remarkable similarity in the circumstances that the same language would express the condition of both. Both had delivered a solemn message to people; both had come to exhort them to turn to God, and to put their trust in him and both with the same result. The nation had disregarded them alike, and now their only hope was to confide in God, and the language used here would express the feelings of both - "I will trust in God. I will put confidence in him, and look to him."
(3) there can be little doubt that in the time of Paul this passage was regarded by the Jews as applicable to the Messiah. This is evident, because:
(a) Paul would not have so quoted it as a "proof text" unless it would be admitted to have such a reference by those to whom he wrote; and,
(b) because in Rom 9:32-33, it is evident that the passage in Isa 8:14, is regarded as having reference to the Messiah, and as being so admitted by the Jews. It is true that this may be considered merely as an argument "ad hominem" - or an argument from what was admitted by those with whom he was reasoning, without vouching for the precise accuracy of the manner in which the passage was applied - but that method of argument is admitted elsewhere, and why should we not expect to find the sacred writers reasoning as other people do, and especially as was common in their own times?
(Yet the integrity of the apostle would seem to demand, that he argue not only "ex concessis," but "ex veris." We cannot suppose for a moment, that the sacred writers (whatever others might do), would take advantage of erroneous admissions. We would rather expect them to correct these. Proceed upon them, they could not; see the supplementary note on Heb 1:5. Without the help of this defense, what the author has otherwise alleged here, is enough to vindicate the use the apostle has made of the passage; see also the note on Heb 2:6.)
The apostle is showing them that according to "their own Scriptures," and in accordance with principles which they themselves admitted, it was necessary that the Messiah should be a man and a sufferer; that he should be identified with his people, and be able to use language which would express that condition. In doing this, it is not remarkable that he should apply to him language which "they" admitted to belong to him, and which would accurately describe his condition.
(4) it is not necessary to suppose that the passage in Isaiah had an original and primary reference to the Messiah. It is evident from the whole passage that it had not. There was a "primary" reference to Isaiah himself, and to his children as being emblems of certain truths. But still, there was a strong "resemblance," in certain respects, between his feelings and condition and those of the Messiah. There was such a resemblance that the one would not unaptly symbolize the other. There was such a resemblance that the mind - probably of the prophet himself, and of the people - would look forward to the more remote but similar event - the coming and the circumstances of the Messiah. So strong was this resemblance, and so much did the expressions of the prophet here agree with his declarations elsewhere pertaining to the Messiah, that in the course of time they came to be regarded as relating to him in a very important sense, and as destined to have their complete fulfillment when he should come. As such they seem to have been used in the time of Paul; and no one can prove that the application was improper. Who can demonstrate that God did not "intend" that those transactions referred to by Isaiah should be designed as symbols of what would occur in the time of the Redeemer? They were certainly symbolical actions - for they are expressly so said to have been by Isaiah himself Isa 8:18, and none can demonstrate that they might not have had an ultimate reference to the Redeemer.
And again - In another verse, or in another declaration; to wit, Isa 8:18.
Behold I and the children which God hath given me - This is only a part of the passage in Isaiah, and seems to have been partially quoted because the "point" of the quotation consisted in the fact that he sustained to them somewhat of the relation of a parent toward his children - as having the same "nature," and being identified with them in interest and feeling. As it is used by Isaiah, it means that he and his children were "for signs and emblems" to the people of his time - to communicate and confirm the will of God, and to be pledges of the divine favor and protection; see the notes at the passage in Isaiah. As applied to the Messiah, it means that he unstained to his people a relation so intimate that they could be addressed and regarded as his children. They were of one family; one nature. He became one of them, and had in them all the interest which a father has in his sons. He had, therefore, a nature like ours; and though he was exalted above the angels, yet his relation to man was like the most tender and intimate earthly connections, showing that he took part in the same nature with them. The "point" is, that he was a man; that since those who were to be redeemed partook of flesh and blood, he also took part of the same Heb 2:14, and thus identified himself with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: I will: Sa2 22:3; Psa 16:1, Psa 18:2, Psa 36:7, Psa 36:8, Psa 91:2; Isa 12:2, Isa 50:7-9; Mat 27:43
Behold: Isa 8:18, Isa 53:10
which: Gen 33:5, Gen 48:9; Psa 127:3; Joh 10:29, Joh 17:6-12; Co1 4:15
Geneva 1599
2:13 (14) And again, I will put my (t) trust in him. And again, (u) Behold I and the children which God hath given me.
(14) He applies the same to the kingly power of Christ, in delivering his own from the power of the devil and death.
(t) I will commit myself to him, and to his defence.
(u) This Isaiah speaks of himself and his disciples but signifying by this all ministers, as also his disciples signify the whole Church. Therefore seeing Christ is the head of the prophets and ministers, these words are more rightly confirmed by him, than by Isaiah.
John Gill
2:13 These words are taken not from Is 8:17 where, in the Septuagint version, is a like phrase; for they are not the words of the Messiah there, but of the prophet; and besides, the apostle disjoins them from the following words, which stand there, by saying, "and again"; but they are cited from Ps 18:2 in which psalm are many things which have respect to the Messiah, and his times; the person spoken of is said to be made the head of the Heathen, to whom unknown people yield a voluntary submission, and the name of God is praised among the Gentiles, Ps 18:43. The Targum upon it makes mention of the Messiah in Ps 18:32 and he is manifestly spoken of under the name of David, in Ps 18:50 and which verse is applied to the Messiah, by the Jews, both ancient and modern (i): and these words are very applicable to him, for as man he had every grace of the Spirit in him; and this of faith, and also of hope, very early appeared in him; he trusted in God for the daily supplies of life, and that he would help him in, and through the work of man's salvation; see Ps 22:9 he committed his Spirit into his hands at death, with confidence, and believed he would raise his body from the dead; and he trusted him with his own glory, and the salvation of his people: and this is a citation pertinent to the purpose, showing that Christ and his people are one, and that they are brethren; for he must be man, since, as God, he could not be said to trust; and he must be a man of sorrows and distress, to stand in need of trusting in God.
And again, behold I and the children which God hath given me; this is a citation from Is 8:18 in which prophecy is a denunciation of God's judgments upon Israel, by the Assyrians, when God's own people among them are comforted with a promise of the Messiah, who is described as the Lord of hosts; who is to be sanctified, and be as a sanctuary to the saints, and as a stone of stumbling to others; and the prophet is ordered to bind and seal up the doctrine among the disciples, at which he seems astonished and concerned, but resolves to wait; upon which Christ, to encourage him, speaks these words; for they are not addressed to God, as the Syriac version renders them, "behold I and the children, whom thou hast given me, O God"; in which may be observed, that the saints are children with respect to God, who has adopted them, and with respect to Christ, who is their everlasting Father; that they were given to Christ as his spiritual seed and offspring, as his portion, and to be his care and charge; and that this is worthy of attention, and calls for admiration, that Christ and his people are one, and that he is not ashamed to own them before God and men.
(i) Echa Rabbati, fol. 50. 2. Tzeror Hammor, fol. 47. 3.
John Wesley
2:13 And again - As one that has communion with his brethren in sufferings, as well as in nature, he says, I will put my trust in him - To carry me through them all. And again - With a like acknowledgment of his near relation to them, as younger brethren, who were yet but in their childhood, he presents all believers to God, saying, Behold I and the children whom thou hast given me. Is 8:17-18
Robert Jamieson, A. R. Fausset and David Brown
2:13 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" (Heb 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 Phil 1:16 [BENGEL].
Behold I and the children, &c.-- (Is 8:18). "Sons" (Heb 2:10), "brethren" (Heb 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 (Rev_ 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.
2:142:14: Արդ՝ որովհետեւ մանկունք հաղորդեցին արեան եւ մարմնոյ, եւ ինքն իսկ մերձաւորութեամբ կցո՛րդ եղեւ նոցունց. զի մահուն իւրով խափանեսցէ զայն որ զիշխանութիւն մահուն ունէր, ա՛յսինքն է՝ զՍատանայ[4678]. [4678] Ոմանք. Հաղորդեսցին արեանն եւ... այսինքն՝ Սատանայ։
14 Արդ, որովհետեւ զաւակները հաղորդակից եղան արեան եւ մարմնին, ինքն էլ մարդկային բնութեամբ մասնակից եղաւ նրանց, որպէսզի իր մահով կործանի նրան, որ մահուան իշխանութիւն ունէր, այսինքն՝ Սատանային,
14 Որովհետեւ զաւակները մարմնին ու արիւնին հաղորդակցեցան, ինքն ալ անոնց բաժնեկից եղաւ, որպէս զի իր մահովը փճացնէ զանիկա որ մահուան իշխանութիւնը ունէր, այսինքն՝ Սատանան
Արդ որովհետեւ մանկունք հաղորդեցին արեան եւ մարմնոյ, եւ ինքն իսկ մերձաւորութեամբ կցորդ եղեւ նոցունց, զի մահուն [10]իւրով խափանեսցէ զայն որ զիշխանութիւն մահուն ունէր, այսինքն է` զՍատանայ:

2:14: Արդ՝ որովհետեւ մանկունք հաղորդեցին արեան եւ մարմնոյ, եւ ինքն իսկ մերձաւորութեամբ կցո՛րդ եղեւ նոցունց. զի մահուն իւրով խափանեսցէ զայն որ զիշխանութիւն մահուն ունէր, ա՛յսինքն է՝ զՍատանայ[4678].
[4678] Ոմանք. Հաղորդեսցին արեանն եւ... այսինքն՝ Սատանայ։
14 Արդ, որովհետեւ զաւակները հաղորդակից եղան արեան եւ մարմնին, ինքն էլ մարդկային բնութեամբ մասնակից եղաւ նրանց, որպէսզի իր մահով կործանի նրան, որ մահուան իշխանութիւն ունէր, այսինքն՝ Սատանային,
14 Որովհետեւ զաւակները մարմնին ու արիւնին հաղորդակցեցան, ինքն ալ անոնց բաժնեկից եղաւ, որպէս զի իր մահովը փճացնէ զանիկա որ մահուան իշխանութիւնը ունէր, այսինքն՝ Սատանան
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: А как дети причастны плоти и крови, то и Он также воспринял оные, дабы смертью лишить силы имеющего державу смерти, то есть диавола,
2:14  ἐπεὶ οὗν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ᾽ ἔστιν τὸν διάβολον,
2:14. ἐπεὶ (Upon-if) οὖν (accordingly) τὰ (the-ones) παιδία (childlets) κεκοινώνηκεν (it-had-come-to-en-common-unto) αἵματος (of-a-blood) καὶ (and) σαρκός, (of-a-flesh,"καὶ (and) αὐτὸς (it) παραπλησίως (unto-nigh-belonged-beside) μετέσχεν (it-had-held-with) τῶν (of-the-ones) αὐτῶν, (of-them,"ἵνα (so) διὰ (through) τοῦ (of-the-one) θανάτου (of-a-death) καταργήσῃ (it-might-have-un-worked-down-unto) τὸν (to-the-one) τὸ (to-the-one) κράτος (to-a-securement) ἔχοντα (to-holding) τοῦ (of-the-one) θανάτου, (of-a-death,"τοῦτ' (the-one-this) ἔστι (it-be) τὸν (to-the-one) διάβολον, (to-casted-through,"
2:14. quia ergo pueri communicaverunt sanguini et carni et ipse similiter participavit hisdem ut per mortem destrueret eum qui habebat mortis imperium id est diabolumTherefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
14. Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil;
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:

14: А как дети причастны плоти и крови, то и Он также воспринял оные, дабы смертью лишить силы имеющего державу смерти, то есть диавола,
2:14  ἐπεὶ οὗν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ᾽ ἔστιν τὸν διάβολον,
2:14. quia ergo pueri communicaverunt sanguini et carni et ipse similiter participavit hisdem ut per mortem destrueret eum qui habebat mortis imperium id est diabolum
Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Причастны плоти и крови" - описательное выражение для обозначения человеческой природы. Чтобы уподобиться детям - братьям Своим совершеннее, и вернее избавить их от господствовавшей над ними власти смерти, Господь совершенно также, как и они (преискренне - paraplhsiwV, вполне, в совершенстве) воспринял их природу, чтобы в ней победить диавола, виновника греха и смерти (ср. 1Кор.15:20-26: и дал. 53-57). Эта победа состоялась через удовлетворение правды Божией смертью Христовою за грехи людские, т.е. диавол потерпел поражение с той стороны, откуда, по-видимому, всего менее можно было ожидать - из той области, в которой он был ecwn то kratoV, иначе говоря - его же оружием. Смерть осталась, по-видимому, по-прежнему, но она сделалась уже не страшна, ибо сама себя поражает, давая умирающим от нее вступать в начало жизни вечной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ's Incarnation.A. D. 62.
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; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 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. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing.

I. The incarnation of Christ is asserted (v. 16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature. The nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of Abraham, that the same nature that had sinned might suffer, to restore human nature to a state of hope and trial, and all that accepted of mercy to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.

II. The reasons and designs of the incarnation of Christ are declared.

1. Because the children were partakers of flesh and blood, he must take part of the same, and he made like his brethren, v. 14, 15. For no higher nor lower nature than man's that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ.

2. He became man that he might die; as God he could not die, and therefore he assumed another nature and state. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he so readily took it upon him. The legal sacrifices and offerings God could not accept as propitiation. A body was prepared for Christ, and he said, Lo! I come, I delight to do thy will.

3. That through death he might destroy him that had the power of death, that is, the devil, v. 14. The devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, as he is often permitted to terrify the consciences of men with the fear of death, and as he is the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom, and then being their tormentor, as he was before their tempter. In these respects he may be said to have had the power of death. But now Christ has so far destroyed him who had the power of death that he can keep none under the power of spiritual death; nor can he draw any into sin (the procuring cause of death), nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God.

4. That he might deliver his own people from the slavish fear of death to which they are often subject. This may refer to the Old-Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by the gospel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became man, and died, to deliver them from those perplexities of soul, by letting them know that death is not only a conquered enemy, but a reconciled friend, not sent to hurt the soul, or separate it from the love of God, but to put an end to all their grievances and complaints, and to give them a passage to eternal life and blessedness; so that to them death is not now in the hand of Satan, but in the hand of Christ--not Satan's servant, but Christ's servant--has not hell following it, but heaven to all who are in Christ.

5. Christ must be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to the justice and honour of God and to the support and comfort of his people. He must be faithful to God and merciful to men. (1.) In things pertaining to God, to his justice, and to his honour--to make reconciliation for the sins of the people, to make all the attributes of divine nature, and all the persons subsisting therein, harmonize in man's recovery, and fully to reconcile God and man. Observe, There was a great breach and quarrel between God and man, by reason of sin; but Christ, by becoming man and dying, has taken up the quarrel, and made reconciliation so far that God is ready to receive all into favour and friendship who come to him through Christ. (2.) In things pertaining to his people, to their support and comfort: In that he suffered, being tempted, he is able to succour those that are tempted, v. 18. Here observe, [1.] Christ's passion: He suffered being tempted; and his temptations were not the least part of his sufferings. He was in all things tempted as we are, yet without sin, ch. iv. 15. [2.] Christ's compassion: He is able to succour those that are tempted. He is touched with a feeling of our infirmities, a sympathizing physician, tender and skilful; he knows how to deal with tempted sorrowful souls, because he has been himself sick of the same disease, not of sin, but of temptation and trouble of soul. The remembrance of his own sorrows and temptations makes him mindful of the trials of his people, and ready to help them. Here observe, First, The best of Christians are subject to temptations, to many temptations, while in this world; let us never count upon an absolute freedom from temptations in this world. Secondly, Temptations bring our souls into such distress and danger that they need support and succour. Thirdly, Christ is ready and willing to succour those who under their temptations apply to him; and he became man, and was tempted, that he might be every way qualified to succour his people.
Adam Clarke: Commentary on the Bible - 1831
2:14: The children are partakers of flesh and blood - Since those children of God, who have fallen and are to be redeemed, are human beings; in order to be qualified to redeem them by suffering and dying in their stead, He himself likewise took part of the same - he became incarnate; and thus he who was God with God, became man with men. By the children here we are to understand, not only the disciples and all genuine Christians, as in Heb 2:13, but also the whole human race; all Jews and all Gentiles; so Joh 11:51, Joh 11:52 : He prophesied that Jesus should die for that nation; and not for that nation only, but also that he should gather together in one the Children of God that were scattered abroad; meaning, probably, all the Jews in every part of the earth. But collate this with Jo1 2:2, where: the evangelist explains the former words: He is the propitiation for our sins, (the Jews), and not for ours only, but for the sins of the Whole World. As the apostle was writing to the Hebrews only, he in general uses a Jewish phraseology, pointing out to them their own privileges; and rarely introduces the Gentiles, or what the Messiah has done for the other nations of the earth.
That through death - That by the merit of his own death, making atonement for sin, and procuring the almighty energy of the Holy Spirit, he might counterwork καταργηση, or render useless and ineffectual, all the operations of him who had the power, κρατος, or influence, to bring death into the world; so that death, which was intended by him who was a murderer from the beginning to be the final ruin of mankind, becomes the instrument of their exaltation and endless glory; and thus the death brought in by Satan is counterworked and rendered ineffectual by the death of Christ.
Him that had the power of death - This is spoken in conformity to an opinion prevalent among the Jews, that there was a certain fallen angel who was called מלאך המות malak hammaveth, the angel of death; i.e. one who had the power of separating the soul from the body, when God decreed that the person should die. There were two of these, according to some of the Jewish writers: one was the angel of death to the Gentiles; the other, to the Jews. Thus Tob haarets, fol. 31: "There are two angels which preside over death: one is over those who die out of the land of Israel, and his name is Sammael; the other is he who presides over those who die in the land of Israel, and this is Gabriel." Sammael is a common name for the devil among the Jews; and there is a tradition among them, delivered by the author of Pesikta rabbetha in Yalcut Simeoni, par. 2, f. 56, that the angel of death should be destroyed by the Messiah! "Satan said to the holy blessed God: Lord of the world, show me the Messiah. The Lord answered: Come and see him. And when he had seen him he was terrified, and his countenance fell, and he said: Most certainly this is the Messiah who shall cast me and all the nations into hell, as it is written Isa 25:8, The Lord shall swallow up death for ever." This is a very remarkable saying, and the apostle shows that it is true, for the Messiah came to destroy him who had the power of death. Dr. Owen has made some collections on this head from other Jewish writers which tend to illustrate this verse; they may he seen in his comment, vol. i., p. 456, 8vo. edition.
Albert Barnes: Notes on the Bible - 1834
2:14: Forasmuch then - Since; or because.
As the children - Those who were to become the adopted children of God; or who were to sustain that relation to him.
Are partakers of flesh and blood - Have a human and not an angelic nature. Since they are men, he became a man. There was a fitness or propriety that he should partake of their nature; see the Co1 15:50 note; Mat 16:17 note.
He also himself, ... - He also became a man, or partook of the same nature with them; see the notes at Joh 1:14.
That through death - By dying. It is implied here:
(1) that the work which he undertook of destroying him that had the power of death, was to be accomplished by "his own dying;" and,
(2) that in order to this, it was necessary that he should be a man. An angel does not die, and therefore he did not take on him the nature of angels; and the Son of God in his divine nature could not die, and therefore he assumed a form in which he could die - that of a man. In that nature the Son of God could taste of death; and thus he could destroy him that had the power of death.
He might destroy - That he might "subdue," or that he might overcome him, and "destroy" his dominion. The word "destroy" here is not used in the sense of "closing life," or of "killing," but in the sense of bringing into subjection, or crushing his power. This is the work which the Lord Jesus came to perform - to destroy the kingdom of Satan in the world, and to set up another kingdom in its place. This was understood by Satan to be his object: see the Mat 8:29 note; Mar 1:24 note.
That had the power of death - I understand this as meaning that the devil was the cause of death in this world. He was the means of its introduction, and of its long and melancholy reign. This does not "affirm" anything of his power of inflicting death in particular instances - whatever may be true on that point - but that "death" was a part of his dominion; that he introduced it; that he seduced man from God, and led on the train of woes which result in death. He also made it terrible. Instead of being regarded as falling asleep, or being looked on without alarm, it becomes under him the means of terror and distress. What "power" Satan may have in inflicting death in particular instances no one can tell. The Jewish Rabbis speak much of Sammael, "the angel of death" - מלאך המות mal'aak hamuwt - who they supposed had the control of life, and was the great messenger employed in closing it.
The Scriptures, it is believed, are silent on that point. But that Satan was the means of introducing "death into the world, and all our woe," no one can doubt; and over the whole subject, therefore, he may be said to have had power. To "destroy" that dominion: to rescue man; to restore him to life; to place him in a world where death is unknown; to introduce a state of things where "not another one would ever die," was the great purpose for which the Redeemer came. What a noble object! What enterprise in the universe has been so grand and noble as this! Surely an undertaking that contemplates the annihilation of death; that designs to bring this dark dominion to an end, is full of benevolence, and commends itself to every man as worthy of his profound attention and gratitude. What woes are caused by death in this world! They are seen everywhere. The earth is "arched with graves." In almost every dwelling death has been doing his work of misery. The palace cannot exclude him; and he comes unbidden into the cottage. He finds his way to the dwelling of ice in which the Esquimaux and the Greenlander live; to the tent of the Bedouin Arab, and the wandering Tartar; to the wigwam of the Indian, and to the harem of the Turk; to the splendid mansion of the rich, as well as to the abode of the poor. That reign of death has now extended near 6, 000 years, and will travel on to future times - meeting each generation, and consigning the young, the vigorous, the lovely, and the pure, to dust. Shall that gloomy reign continue foRev_er? Is there no way to arrest it? Is there no place where death can be excluded? Yes: heaven - and the object of the Redeemer is to bring us there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: the children: Heb 2:10
of flesh: Co1 15:50
he also: Heb 2:18, Heb 4:15; Gen 3:15; Isa 7:14; Joh 1:14; Rom 8:3; Gal 4:4; Phi 2:7, Phi 2:8; Ti1 3:16, he through, Heb 9:15; Isa 53:12; Joh 12:24, Joh 12:31-33; Rom 14:9; Col 2:15; Rev 1:18
destroy: Isa 25:8; Hos 13:14; Co1 15:54, Co1 15:55; Ti2 1:10
the devil: Mat 25:41; Jo1 3:8-10; Rev 2:10, Rev 12:9, Rev 20:2
Geneva 1599
2:14 Forasmuch then as the children are (x) partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the (y) power of death, that is, the (z) devil;
(x) Are made of flesh and blood, which is a frail and delicate nature.
(y) The devil is said to have the power of death, because he is the author of sin: and from sin comes death, and because of this he daily urges us to sin.
(z) He speaks of him as of a prince, placing over all his angels.
John Gill
2:14 Forasmuch then as the children are partakers of flesh and blood,.... By the children are meant, not the children of this world, or the men of it; nor the children of the flesh, or Abraham's natural seed; nor visible professors of religion; nor the apostles of Christ only; but all the children of God, the children given to Christ; all the sons that are brought to glory: these "are partakers of flesh and blood"; of human nature, which is common to them all, and which is subject to infirmity and mortality; and the sense is, that they are frail mortal men: and this being their state and case,
he also himself took part of the same; Christ became man also, or assumed an human nature like theirs; this shows that he existed before his incarnation, who of himself, and by his own voluntary act, assumed an individual of human nature into union with his divine person, which is expressive of wondrous grace and condescension: Christ's participation of human nature, and the children's, in some things agree, in others they differ; they agree in this, that it is real flesh and blood they both partake of; that Christ's body is not spiritual and heavenly, but natural as theirs is; and that it is a complete, perfect, human nature, and subject to mortality and infirmity like theirs: but then Christ took his nature of a virgin, and is without sin; nor has it any distinct personality, but from the moment of its being subsisted in his divine person: and now the true reason of Christ's assuming such a nature was on account of the children, which discovers great love to them, and shows that it was with a peculiar view to them that he became man; hence they only share the special advantages of his incarnation, sufferings, and death: and his end in doing this was,
that through death he might destroy him that had the power of death, that is, the devil; the devil is said to have the power of death, not because he can kill and destroy men at pleasure, but because he was the first introducer of sin, which brought death into the world, and so he was a murderer from the beginning; and he still tempts men to sin, and then accuses them of it, and terrifies and affrights them with death; and by divine permission has inflicted it, and will be the executioner of the second death. The apostle here speaks in the language of the Jews, who often call Samael, or Satan, , "the angel of death", in their Targums (k), Talmud (l), and other writings (m); and say, he was the cause of death to all the world; and ascribe much the same things to him, for which the apostle here so styles him: and they moreover say (n), that he will cease in the time to come; that is, in the days of the Messiah: and who being come, has destroyed him, not as to his being, but as to his power; he has bruised his head, destroyed his works, disarmed his principalities and powers, and took the captives out of his hands, and saved those he would have devoured: and this he has done by death; "by his own death", as the Syriac and Arabic versions read; whereby he has abolished death itself, and sin the cause of it, and so Satan, whose empire is supported by it.
(k) Targum Jon. in Gen. iii. 6. & in Hab. iii. 5. (l) T. Bab. Succa, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2. (m) Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi. (n) Baal Hatturim in Numb. iv. 19.
John Wesley
2:14 Since then these children partake of flesh and blood - Of human nature with all its infirmities. He also in like manner took part of the same; that through his own death he might destroy the tyranny of him that had, by God's permission, the power of death with regard to the ungodly. Death is the devil's servant and serjeant, delivering to him those whom he seizes in sin. That is, the devil - The power was manifest to all; but who exerted it, they saw not.
Robert Jamieson, A. R. Fausset and David Brown
2:14 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 (Heb 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" (Lev 17:11, Lev 17:14).
also--Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (Heb 4:15). But mainly "in like manner"; not in mere semblance of a body, as the DocetÃ&brvbr; 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, ÆternÃ&brvbr; vitÃ&brvbr; 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" (Ps 8:2). The same Greek verb is used in Ti2 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 (Rom 5:12; Rom 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Lk 10:19). Satan has acquired over man (by God's law, Gen 2:17; Rom 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 (Rom 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."
2:152:15: եւ ապրեցուսցէ՛ զայնոսիկ որ մահուն երկիւղիւ հանապազ կէին վտարանդեալք ՚ի ծառայութիւն[4679]։ [4679] Ոմանք. Մահուն երկիւղին հանապազ իսկ էին վտարանդեալք ՚ի ծառայութեան։
15 եւ ազատի նրանց, որ, մահուան երկիւղով, միշտ գերութեան վիճակում էին:
15 Եւ ազատէ զանոնք որ մահուան վախովը միշտ ծառայութեան մէջ կ’ապրէին։
եւ ապրեցուսցէ զայնոսիկ որ մահուն երկիւղիւ հանապազ կէին վտարանդեալք ի ծառայութիւն:

2:15: եւ ապրեցուսցէ՛ զայնոսիկ որ մահուն երկիւղիւ հանապազ կէին վտարանդեալք ՚ի ծառայութիւն[4679]։
[4679] Ոմանք. Մահուն երկիւղին հանապազ իսկ էին վտարանդեալք ՚ի ծառայութեան։
15 եւ ազատի նրանց, որ, մահուան երկիւղով, միշտ գերութեան վիճակում էին:
15 Եւ ազատէ զանոնք որ մահուան վախովը միշտ ծառայութեան մէջ կ’ապրէին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: и избавить тех, которые от страха смерти через всю жизнь были подвержены рабству.
2:15  καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας.
2:15. καὶ (and) ἀπαλλάξῃ (it-might-have-othered-off) τούτους, (to-the-ones-these," ὅσοι ( which-a-which ) φόβῳ (unto-a-fearee) θανάτου (of-a-death) διὰ (through) παντὸς (of-all) τοῦ (of-the-one) ζῇν (to-life-unto) ἔνοχοι ( held-in ) ἦσαν (they-were) δουλείας. (of-a-bondeeing-of)
2:15. et liberaret eos qui timore mortis per totam vitam obnoxii erant servitutiAnd might deliver them, who through the fear of death were all their lifetime subject to servitude.
15. and might deliver all them who through fear of death were all their lifetime subject to bondage.
And deliver them who through fear of death were all their lifetime subject to bondage:

15: и избавить тех, которые от страха смерти через всю жизнь были подвержены рабству.
2:15  καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας.
2:15. et liberaret eos qui timore mortis per totam vitam obnoxii erant servituti
And might deliver them, who through the fear of death were all their lifetime subject to servitude.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "От страха смерти... были подвержены рабству...", т.е. переживали крайне мучительное состояние, находясь под всегдашним страхом смерти, являвшейся единственным господином людей.
Adam Clarke: Commentary on the Bible - 1831
2:15: And deliver them who through fear of death - It is very likely that the apostle has the Gentiles here principally in view. As they had no revelation, and no certainty of immortality, they were continually in bondage to the fear of death. They preferred life in any state, with the most grievous evils, to death, because they had no hope beyond the grave. But it is also true that all men naturally fear death; even those that have the fullest persuasion and certainty of a future state dread it: genuine Christians, who know that, if the earthly house of their tabernacle were dissolved, they have a house not made with hands, a building framed of God, eternal in the heavens, only they fear it not. In the assurance they have of God's love, the fear of death is removed; and by the purification of their hearts through faith, the sting of death is extracted. The people who know not God are in continual torment through the fear of death, and they fear death because they fear something beyond death. They are conscious to themselves that they are wicked, and they are afraid of God, and terrified at the thought of eternity. By these fears thousands of sinful, miserable creatures are prevented from hurrying themselves into the unknown world. This is finely expressed by the poet: -
"To die, - to sleep, -
No more: - and, by a sleep, to say we end
The heartache, and the thousand natural shocks
That flesh is heir to, - 'tis a consummation
Devoutly to be wished. To die, - to sleep, -
To sleep! - perchance to dream; - ay, there's the rub;
For in that sleep of death what dreams may come,
When we have shuffled off this mortal coil,
Must give us pause: - There's the respect
That makes calamity of so long life:
For who could bear the whips and scorns of time,
The oppressor's wrong, the proud man's contumely,
The pangs of despised love, the law's delay,
The insolence of office, and the spurns
That patient merit of the unworthy takes,
When he himself might his quietus make
With a bare bodkin? Who would fardels bear
To grunt and sweat under a weary life;
But that the dread of something after death, -
The undiscovered country from whose bourn
No traveler returns, - puzzles the will;
And makes us rather bear those ills we have,
Than fly to others that we know not of?
Thus conscience does make cowards of us all;
And thus the native hue of resolution
Is sicklied o'er with the pale cast of thought;
And enterprises of great pith and moment,
With this regard, their currents turn awry
And lose the name of action."
I give this long quotation from a poet who was well acquainted with all the workings of the human heart; and one who could not have described scenes of distress and anguish of mind so well, had he not passed through them.
Albert Barnes: Notes on the Bible - 1834
2:15: And deliver them - Not all of them "in fact," though the way is open for all. This deliverance relates:
(1) to the dread of death. He came to free them from that.
(2) from death itself - that is, ultimately to bring them to a world where death shall be unknown. The dread of death may be removed by the work of Christ, and they who had been subject to constant alarms on account of it may be brought to look on it with calmness and peace; and ultimately they will be brought to a world where it will be wholly unknown. The dread of death is taken away, or they are delivered from that, because:
(a) the cause of that dread - to wit, sin, is removed; see the notes at Co1 15:54-55.
(b) Because they are enabled to look to the world beyond with triumphant joy.
Death conducts them to heaven. A Christian has nothing to fear in death; nothing beyond the grave. In no part of the universe has he any thing to dread, for God is his friend, and he will be his Protector everywhere. On the dying bed; in the grave; on the way up to the judgment; at the solemn tribunal; and in the eternal world, he is under the eye and the protection of his Saviour - and of what should he be afraid?
Who through fear of death - From the dread of dying - that is, whenever they think of it, and they think of it "so often" as to make them slaves of that fear. This obviously means the natural dread of dying, and not particularly the fear of punishment beyond. It is that indeed which often gives its principal terror to the dread of death, but still the apostle refers here evidently to natural death - as an object which people fear. All men have, by nature, this dread of dying - and perhaps some of the inferior creation have it also. It is certain that it exists in the heart of every man, and that God has implanted it there for some wise purpose. There is the dread:
(1) of the dying pang, or pain.
(2) Of the darkness and gloom of mind that attends it.
(3) of the unknown world beyond - the "evil that we know not of."
(4) of the chilliness, and loneliness, and darkness of the grave.
(5) of the solemn trial at the bar of God.
(6) of the condemnation which awaits the guilty - the apprehension of future wo. There is no other evil that we fear so much as we do death - and there is nothing more clear than that God intended that we should have a dread of dying.
The reasons why he designed this are equally clear:
(1) One may have been to lead people to prepare for it - which otherwise they would neglect.
(2) another, to "deter them from committing self-murder" - where nothing else would deter them.
Facts have shown that it was necessary that there should be some strong principle in the human bosom to pRev_ent this crime - and even the dread of death does not always do it. So sick do people become of the life that God gave them; so weary of the world; so overwhelmed with calamity; so oppressed with disappointment and cares, that they lay violent hands on themselves, and rush unbidden into the awful presence of their Creator. This would occur more frequently by far than it now does, if it were not for the salutary fear of death which God has implanted in every bosom. The feelings of the human heart; on this subject were never more accurately or graphically drawn than in the celebrated Soliloquy of Hamlet:
- To die; - to sleep -
No more; - and by a sleep, to say we end.
The heart-ache, and the thousand natural shocks.
That flesh is heir to, - 'tis a consummation.
Devoutly to be wished. To die - to sleep -
To sleep: - perchance to dream; - ay, there's the rub;
For in that deep of death what dreams may come,
When we have shuffled off this mortal coil,
Must give us pause: - there's the respect.
That makes calamity of so long a life:
For who would bear the whips and scorns of time,
The oppressor's wrong, the proud man's contumely,
The pangs of despised love, the law's delay,
The insolence of office, and the spurns.
That patient merit of the unworthy takes,
When he himself might his quietus make.
With a bare bodkin? Who would fardels bear,
To grunt and sweat under a weary life;
But that the dread of something after death,
The undiscovered country from whose bourne.
No traveler returns, puzzles the will;
And makes us rather bear those ills we have,
Than fly to others that we know not of?
Thus conscience does make cowards of us all,
And thus the native hue of resolution.
Is sicklied o'er with the pale cast of thought;
And enterprises of great pith and moment.
With this regard their currents turn awry,
And lose the name of action.
God planned that man should be deterred from rushing uncalled into His awful presence, by this salutary dread of death - and his implanting this feeling in the human heart is one of the most striking and conclusive proofs of a moral government over the world. This instinctive dread of death can be overcome only by religion - and then man does not need it to reconcile him to life. He becomes submissive to trials. He is willing to bear all that is laid on him. He resigns himself to the dispensations of Providence, and feels that life, even in affliction, is the gift of God, and is a valuable endowment. He now dreads "self-murder" as a crime of deep dye, and religion restrains him and keeps him by a more mild and salutary restraint than the dread of death. The man who has true religion is willing to live or to die; he feels that life is the gift of God, and that he will take it away in the best time and manner; and feeling this, he is willing to leave all in his hands. We may remark:
(1) How much do we owe to religion! It is the only thing that will effectually take away the dread of death, and yet secure this point - to make man willing to live in all the circumstances where God may place him. It is possible that philosophy or stoicism may remove to a great extent the dread of death - but then it will be likely to make man willing to take his life if he is placed in trying circumstances. Such an effect it had on Cato in Utica; and such an effect it had on Hume, who maintained that suicide was lawful, and that to turn a current of blood from its accustomed channel was of no more consequence than to change the course of any other fluid!
(2) in what a sad condition is the sinner! There are thousands who never think of death with composure, and who all their life long are subject to bondage through the fear of it. They never think of it if they can avoid it; and when it is forced upon them, it fills them with alarm. They attempt to drive the thought away. They travel; they plunge into business; they occupy the mind with trifles; they drown their fears in the intoxicating bowl: but all this tends only to make death more terrific and awful when the reality comes. If man were wise, he would seek an interest in that religion which, if it did nothing else, would deliver him from the dread of death; and the influence of the gospel in this respect, if it exerted no other, is worth to a man all the sacrifices and self-denials which it would ever require.
All their life-time subject to bondage - Slaves of fear; in a depressed and miserable condition, like slaves under a master. They have no freedom; no comfort; no peace. From this miserable state Christ comes to deliver man. Religion enables him to look calmly on death and the judgment, and to feel that all will be well.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: deliver: Job 33:21-28; Psa 33:19, Psa 56:13, Psa 89:48; Luk 1:74, Luk 1:75; Co2 1:10
through: Job 18:11, Job 18:14, Job 24:17; Psa 55:4, Psa 73:19; Co1 15:50-57
subject: Rom 8:15, Rom 8:21; Gal 4:21; Ti2 1:7
Geneva 1599
2:15 And deliver them who through fear of (a) death were all their lifetime subject to bondage.
(a) By
(death) you must understand here, that death which is joined with the wrath of God, as it must be if it is without Christ, and there can be nothing devised that is more miserable.
John Gill
2:15 And deliver them, who through fear of death,.... This is another end of Christ's assuming human nature, and dying in it, and thereby destroying Satan, that he might save some out of his hands:
who were all their lifetime subject to bondage; meaning chiefly God's elect among the Jews; for though all men are in a state of bondage to the lusts of the flesh, and are Satan's captives; yet this describes more particularly the state of the Jews, under the law of Moses, which gendered unto bondage; which they being guilty of the breach of, and seeing the danger they were exposed to on that account, were subject, bound, and held fast in and under a spirit of bondage: and that "through fear of death"; through fear of a corporeal death; through fear of chastisements and afflictions, the forerunners of death, and what sometimes bring it on; and through fear of death itself, as a disunion of soul and body, and as a penal evil; and through fear of what follows it, an awful judgment: and this the Jews especially were in fear of, from their frequent violations of the precepts, both of the moral, and of the ceremonial law, which threatened with death; and this they lived in a continual fear of, because they were daily transgressing, which brought on them a spirit of bondage unto fear: and, as Philo the Jew (o) observes, nothing more brings the mind into bondage than the fear of death: and many these, even all the chosen ones among them, Christ delivered, or saved from sin, from Satan, from the law, and its curses, from death corporeal, as a penal evil, and from death eternal; even from all enemies and dangers, and brought them into the glorious liberty of the children of God.
(o) Quod omnis Probus Liber, p. 868.
John Wesley
2:15 And deliver them, as many as through fear of death were all their lifetime, till then, subject to bondage - Every man who fears death is subject to bondage; is in a slavish, uncomfortable state. And every man fears death, more or less, who knows not Christ: death is unwelcome to him, if he knows what death is. But he delivers all true believers from this bondage.
Robert Jamieson, A. R. Fausset and David Brown
2:15 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 Rom 8:15; Gal 5:1). Contrast with this bondage, the glory of the "sons" (Heb 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.
2:162:16: Քանզի ո՛չ երբէք զհրեշտակաց բուռն հարկանէ. այլ զզաւակէ՛ն Աբրահամու բուռն հարկանէ[4680]։ [4680] Ոմանք. Զի ոչ երբէք։ Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. ՚ի վերայ՝ Բուռն հարկանէ. նշանակեն. մեղադիր լինի. բամբասէ. պարտաւորէ։
16 Ահա թէ ինչու նա օգնելու համար երբեք հրեշտակներին ձեռք չերկարեց, այլ՝ Աբրահամի սերնդին:
16 Քանզի բնաւ հրեշտակներուն չ’օգներ, հապա Աբրահամին սերունդին կ’օգնէ։
Քանզի ոչ երբեք զհրեշտակաց բուռն հարկանէ, այլ զզաւակէն Աբրահամու բուռն հարկանէ:

2:16: Քանզի ո՛չ երբէք զհրեշտակաց բուռն հարկանէ. այլ զզաւակէ՛ն Աբրահամու բուռն հարկանէ[4680]։
[4680] Ոմանք. Զի ոչ երբէք։ Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. ՚ի վերայ՝ Բուռն հարկանէ. նշանակեն. մեղադիր լինի. բամբասէ. պարտաւորէ։
16 Ահա թէ ինչու նա օգնելու համար երբեք հրեշտակներին ձեռք չերկարեց, այլ՝ Աբրահամի սերնդին:
16 Քանզի բնաւ հրեշտակներուն չ’օգներ, հապա Աբրահամին սերունդին կ’օգնէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: Ибо не Ангелов восприемлет Он, но восприемлет семя Авраамово.
2:16  οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος ἀβραὰμ ἐπιλαμβάνεται.
2:16. οὐ (Not) γὰρ (therefore) δήπου (of-whither-then) ἀγγέλων (of-messengers) ἐπιλαμβάνεται , ( it-taketh-upon ,"ἀλλὰ (other) σπέρματος (of-a-whorling-to) Ἀβραὰμ ( of-an-Abraam ) ἐπιλαμβάνεται . ( it-taketh-upon ,"
2:16. nusquam enim angelos adprehendit sed semen Abrahae adprehenditFor nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
16. For verily not of angels doth he take hold, but he taketh hold of the seed of Abraham.
For verily he took not on [him the nature of] angels; but he took on [him] the seed of Abraham:

16: Ибо не Ангелов восприемлет Он, но восприемлет семя Авраамово.
2:16  οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος ἀβραὰμ ἐπιλαμβάνεται.
2:16. nusquam enim angelos adprehendit sed semen Abrahae adprehendit
For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Стих указывает более глубокое обоснование необходимости вочеловечения Избавителя нашего от смерти. Не Ангелы нуждались в избавлении, а люди, почему и Он восприемлет не ангельскую природу, а человеческую - для избавления. Вместо "семя Авраамово" - следовало бы, по-видимому, ожидать употребление апостолом "семя Адамово" как вообще человеческое. Авраамово имя предпочитается потому, что это ближе указывало евреям на обетования, данные семени Авраама, которое являлось как бы менее страдавшим от ужасающих последствий греха Адамова и более достойным, чтобы от него заимствовал свое родство с людьми Избавитель людей.
Adam Clarke: Commentary on the Bible - 1831
2:16: For verily he took not on him the nature of angels - Ου γαρ δηπου αγγελων επιλαμβανεται, αλλα σπερματος Αβρααμ επιλαμβανεται· Moreover, he doth not at all take hold of angels; but of the seed of Abraham he taketh hold. This is the marginal reading, and is greatly to be preferred to that in the text Jesus Christ, intending not to redeem angels, but to redeem man, did not assume the angelic nature, but was made man, coming 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; and it is on this account that the apostle mentioned the seed of Abraham, and not the seed of Adam; and it is strange that to many commentators should have missed so obvious a sense. The word itself signifies not only to take hold of, but to help, succor, save from sinking, etc. The rebel angels, who sinned and fell from God, were permitted to fall down, alle downe, as one of our old writers expresses it, till they fell into perdition: man sinned and fell, and was falling downe, alle downe, but Jesus laid hold on him and prevented him from falling into endless perdition. Thus he seized on the falling human creature, and prevented him from falling into the bottomless pit; but he did not seize on the falling angels, and they fell down into outer darkness. By assuming the nature of man, he prevented this final and irrecoverable fall of man; and by making an atonement in human nature, he made a provision for its restoration to its forfeited blessedness. This is a fine thought of the apostle, and is beautifully expressed. Man was falling from heaven, and Jesus caught hold of the falling creature, and prevented its endless ruin. In this respect he prefers men to angels, and probably for this simple reason, that the human nature was more excellent than the angelic; and it is suitable to the wisdom of the Divine Being to regard all the works of his hands in proportion to the dignity or excellence with which he has endowed them.
Albert Barnes: Notes on the Bible - 1834
2:16: For verily - Truly.
He took not on him the nature of angels - Margin, "He taketh not hold of angels, but of the seed of Abraham he taketh hold." The word used here - ἐπιλαμβάνεται epilambanetai - means, to take hold upon; to seize; to surprise; to take hold with a view to detain for oneself. Robinson. Then it means to take hold of one as by the hand - with a view to aid, conduct, or succour; Mar 8:23; Act 23:19. It is rendered "took," Mar 8:23; Luk 9:47; Luk 14:4; Act 9:27; Act 17:19; Act 18:17; Act 21:30, Act 21:33; Act 23:19; Heb 8:9; "caught," Mat 14:31; Act 16:19; "take hold," Luk 20:20, Luk 20:26; "lay hold," and "laid hold," Luk 23:26; Ti1 6:12. The general idea is that of seizing upon, or laying hold of anyone - no matter what the object is - whether to aid, or to drag to punishment, or simply to conduct. Here it means to lay hold with reference to "aid," or "help;" and the meaning is, that he did not seize the nature of angels, or take it to himself with reference to rendering "them" aid, but he assumed the nature of man - in order to aid "him." He undertook the work of human redemption, and consequently it was necessary for him to be man.
But he took on him the seed of Abraham - He came to help the descendants of Abraham, and consequently, since they were men, he became a man. Writing to Jews, it was not unnatural for the apostle to refer particularly to them as the descendants of Abraham, though this does not exclude the idea that he died for the whole human race. It was true that he came to render aid to the descendants of Abraham, but it was also true that he died for all. The fact that I love one of my children, and that I make provision for his education, and tell him so, does not exclude the idea that I love the others also - and that I may make to them a similar appeal when it shall be proper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: verily: Heb 6:16, Heb 12:10; Rom 2:25; Pe1 1:20
took not: etc. Gr. taketh not hold of angels, but of the seed of Abraham he taketh hold
the seed: Gen 22:18; mat 1:1-17; Rom 4:16-25; Gal 3:16, Gal 3:29
Geneva 1599
2:16 (15) For verily he took not on [him the (b) nature of] angels; but he took on [him] the (c) seed of Abraham.
(15) He explains those words of flesh and blood, showing that Christ is true man, and not by changing his divine nature, but by taking on man's nature. He names Abraham, regarding the promises made to Abraham in this behalf.
(b) The nature of angels.
(c) The very nature of man.
John Gill
2:16 For verily he took not on him the nature of angels,.... Good angels; for they are all along spoken of in this book; and it would have been impertinent to have said this of evil angels: and this is to be understood not of a denying help and assistance to the angels; for though they have not redemption from Christ, which they needed not, yet have they help from him; they are chosen in him, and are gathered together under him; and he is the head of them, and they are upheld and sustained by him in their being, and well being: but of a non-assumption of their nature; there was no need of it with respect to good angels, and there was no salvation designed for evil ones; and to have assumed the nature of angels, would have been of no service to fallen man; an angelic nature is not capable of death, which was necessary to atone for sin, save men, and destroy Satan: this negative proposition is very strongly put, "he never took", as the Vulgate Latin version more rightly renders it; at no time, in no place; nor is it said in any place of Scripture that he did; this is a certain truth, and not to be disputed. The Syriac and Arabic versions render it, "he took not of, or from angels"; he took not any individual from among them:
but he took on him the seed of Abraham; not all his posterity, but some individual, as the word seed is sometimes used, Gen 4:25. Christ assumed human nature as derived from Abraham; for the Messiah was to spring from Abraham, and is promised, as that seed of his, in whom all nations should be blessed; and he was particularly promised to the Jews, the seed of Abraham, to whom the apostle was writing; and it was with a view to Abraham's spiritual seed, the children of the promise, that Christ partook of flesh and blood: the word here used signifies to catch hold of anyone ready to perish, or to lay hold on a person running away, and with great vehemence and affection to hold anything fast, that it be not lost, and to help persons, and do good unto them; all which may be observed in this act of Christ's, in assuming an individual of human nature, in Abraham's line, into union with his divine person; whereby he has saved those that were gone out of the way, and were ready to perish, and done them the greatest good, and shown the strongest affection to them: and from hence may be learned the deity and eternity of Christ, who was before Abraham, as God, though a son of his as man; and his real humanity, and that it was not a person, but a seed, a nature he assumed; and also the union and distinction of natures in him: and Christ's taking human, and not angelic nature, shows the sovereignty of God, and his distinguishing grace and mercy to men.
John Wesley
2:16 For verily he taketh not hold of angels - He does not take their nature upon him. But he taketh hold of the seed of Abraham - He takes human nature upon him. St. Paul says the seed of Abraham, rather than the seed of Adam, because to Abraham was the promise made.
Robert Jamieson, A. R. Fausset and David Brown
2:16 For verily--Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to Is 41:8; Jer 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 Heb 8:9, "When I took them by the hand," &c. Thus it answers to "succor," Heb 2:18, and "deliver," Heb 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" (Heb 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 (Heb 2:9, "for every man"), who, when believers, are the seed of Abraham spiritually (compare Heb 2:12; Ps 22:22, Ps 22:25, Ps 22:27), but direct reference to them (such as is in Rom 4:11-12, Rom 4:16; Gal 3:7, Gal 3:14, Gal 3:28-29) 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 Rom 9:4-5).
2:172:17: Ուստի պարտ իսկ էր նմա ամենայնի՛ւ եղբարց նմանել. զի ողորմած լինիցի, եւ հաւատարի՛մ քահանայապետ յաստուածակո՛յս կողմանէ անտի, առ ՚ի քաւելո՛յ զմեղս ժողովրդեանն[4681]։ [4681] Ոմանք. Պարտ էր նմա... ողորմած լիցի։
17 Ուստի, պէտք էր, որ նա ամէն ինչով եղբայրներին նմանուէր, որպէսզի ողորմած լինէր եւ հաւատարիմ քահանայապետ Աստծու առաջ իր ծառայութեան մէջ՝ քաւելու համար ժողովրդի մեղքերը.
17 Անոր համար ան պէտք էր բոլորովին եղբայրներուն նմանէր, որպէս զի ինք ողորմած ըլլայ ու հաւատարիմ քահանայապետ՝ Աստուծոյ կողմանէ, ժողովուրդին մեղքերը քաւելու համար։
Ուստի պարտ իսկ էր նմա ամենայնիւ եղբարց նմանել, զի ողորմած լինիցի եւ հաւատարիմ քահանայապետ յաստուածակոյս կողմանէ անտի, առ ի քաւելոյ զմեղս ժողովրդեանն:

2:17: Ուստի պարտ իսկ էր նմա ամենայնի՛ւ եղբարց նմանել. զի ողորմած լինիցի, եւ հաւատարի՛մ քահանայապետ յաստուածակո՛յս կողմանէ անտի, առ ՚ի քաւելո՛յ զմեղս ժողովրդեանն[4681]։
[4681] Ոմանք. Պարտ էր նմա... ողորմած լիցի։
17 Ուստի, պէտք էր, որ նա ամէն ինչով եղբայրներին նմանուէր, որպէսզի ողորմած լինէր եւ հաւատարիմ քահանայապետ Աստծու առաջ իր ծառայութեան մէջ՝ քաւելու համար ժողովրդի մեղքերը.
17 Անոր համար ան պէտք էր բոլորովին եղբայրներուն նմանէր, որպէս զի ինք ողորմած ըլլայ ու հաւատարիմ քահանայապետ՝ Աստուծոյ կողմանէ, ժողովուրդին մեղքերը քաւելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Посему Он должен был во всем уподобиться братиям, чтобы быть милостивым и верным первосвященником пред Богом, для умилостивления за грехи народа.
2:17  ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ·
2:17. ὅθεν (which-from) ὤφειλεν (it-was-debting) κατὰ (down) πάντα ( to-all ) τοῖς ( unto-the-ones ) ἀδελφοῖς ( unto-brethrened ) ὁμοιωθῆναι, (to-have-been-en-along-belonged,"ἵνα (so) ἐλεήμων (compassioned-of) γένηται ( it-might-have-had-became ) καὶ (and) πιστὸς (trusted) ἀρχιερεὺς (a-first-sacreder-of) τὰ (to-the-ones) πρὸς (toward) τὸν (to-the-one) θεόν, (to-a-Deity) εἰς (into) τὸ (to-the-one) ἱλάσκεσθαι ( to-conciliate ) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) τοῦ (of-the-one) λαοῦ: (of-a-people)
2:17. unde debuit per omnia fratribus similare ut misericors fieret et fidelis pontifex ad Deum ut repropitiaret delicta populiWherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
17. Wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.
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:

17: Посему Он должен был во всем уподобиться братиям, чтобы быть милостивым и верным первосвященником пред Богом, для умилостивления за грехи народа.
2:17  ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ·
2:17. unde debuit per omnia fratribus similare ut misericors fieret et fidelis pontifex ad Deum ut repropitiaret delicta populi
Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Чтобы спасти человека страдающего, Избавитель должен был не только воспринять человеческую природу, но и пострадать Сам в ней, так сказать, практически изучить страдания человечества, и притом так пострадать, чтобы этих страданий Его было достаточно раз навсегда для умилостивления Бога за грехи всего народа. Такие страдания, превосходящие всякое человеческое страдание, и понес Господь, движимый к тому и Своим милосердием, и требованиями правды Божией ("милостив и верен первосвященник").
Adam Clarke: Commentary on the Bible - 1831
2:17: Wherefore in all things - Because he thus laid hold on man in order to redeem him, it was necessary that he should in all things become like to man, that he might suffer in his stead, and make an atonement in his nature.
That he might be a merciful and faithful high priest - Ἱνα ελεημων γενηται· That he might be merciful - that he might be affected with a feeling of our infirmities, that, partaking of our nature with all its innocent infirmities and afflictions, he might know how to compassionate poor, afflicted, suffering man. And that he might be a faithful high priest in those things which relate to God, whose justice requires the punishment of the transgressors, or a suitable expiation to be made for the sins of the people. The proper meaning of ἱλασκεσθαι τας ἁμαρτιας is to make propitiation or atonement for sins by sacrifice. See the note on Luk 18:13, where it [this word] is particularly explained. Christ is the great High Priest of mankind;
1. He exercises himself in the things pertaining to God, taking heed that God's honor be properly secured, his worship properly regulated, his laws properly enforced, and both his justice and mercy magnified. Again,
2. He exercises himself in things pertaining to Men, that he may make an atonement for them, apply this atonement to them, and liberate them thereby from the curse of a broken law, from the guilt and power of sin, from its inbeing and nature, and from all the evils to which they were exposed through it, and lastly that he might open their way into the holiest by his own blood; and he has mercifully and faithfully accomplished all that he has undertaken.
Albert Barnes: Notes on the Bible - 1834
2:17: Wherefore in all things - In respect to his body; his soul; his rank and character. There was a propriety that he should be like them, and should partake of their nature. The meaning is, that there was a fitness that nothing should be wanting in him in reference to the innocent propensities and sympathies of human nature.
It behoved him - It became him; or there was a fitness and propriety in it. The reason why it was proper, the apostle proceeds to state.
Like unto his brethren - Like unto those who sustained to him the relation of brethren; particularly as he undertook to redeem the descendants of Abraham, and as he was a descendant of Abraham himself, there was a propriety that he should be like them. He calls them brethren; and it was proper that he should show that he regarded them as such by assuming their nature.
That he might be a merciful and faithful high priest -
(1) That he might be "merciful;" that is, compassionate. That he might know how to pity us in our infirmities and trials, by having a nature like our own.
(2) that he might be "faithful;" that is, perform with fidelity all the functions pertaining to the office of high priest. The idea is, that it was needful that he should become a man; that he should experience as we do the infirmities and trials of life, and that by being a man, and partaking of all that pertained to man except his sins, he might feel how necessary it was that there should be "fidelity" in the office of high priest. Here was a race of sinners and sufferers. They were exposed to the wrath of God. They were liable to everlasting punishment. The judgment impended over the race, and the day of vengeance hastened on. "All now depended on the great high priest." All their hope Was in his "fidelity" to the great office which he had undertaken. If he were faithful, all would be safe; if he were unfaithful, all would be lost. Hence, the necessity that he should enter fully into the feelings, fears, and dangers of man; that he should become one of the race and be identified with them, so that he might be qualified to perform with faithfulness the great trust committed to him.
High priest - The Jewish high priest was the successor of Aaron, and was at the head of the ministers of religion among the Jews. He was set apart with solemn ceremonies - clad in his sacred vestments - and anointed with oil; Exo 29:5-9; Lev 8:2. He was by his office the general judge of all that pertained to religion, and even of the judicial affairs of the Jewish nation; Deu 17:8-12; Deu 19:17; Deu 21:5; Deu 33:9-10. He only had the privilege of entering the most holy place once a year, on the great day of expiation, to make atonement for the sins of the whole people; Lev 16:2, etc. He was the oracle of truth - so that when clothed in his proper vestments, and having on the Urim and Thummim, he made known the will of God in regard to future events. The Lord Jesus became in the Christian dispensation what the Jewish high priest was in the old; and an important object of this Epistle is to show that he far surpassed the Jewish high priest, and in what respects the Jewish high priest was designed to typify the Redeemer. Paul, therefore, early introduces the subject, and shows that the Lord Jesus came to perform the functions of that sacred office, and that he was eminently endowed for it.
In things pertaining to God - In offering sacrifice; or in services of a religious nature. The great purpose was to offer sacrifice, and make intercession; and the idea is, that Jesus took on himself our nature that he might sympathize with us; that thus he might be faithful to the great trust committed to him - the redemption of the world. Had he been unfaithful, all would have been lost, and the world would have sunk down to wo.
To make reconciliation - By his death as a sacrifice. The word used here - ἱλάσκομαι hilaskomai - occurs but in one other place in the New Testament Luk 18:13, where it is rendered "God be merciful to me a sinner;" that is, reconciled to me. The noun (ἱλασμός hilasmos - "propitiation") is used in Jo1 2:2; Jo1 4:10. The word here means properly to "appease," to reconcile, to conciliate; and hence, to "propitiate" as to "sins;" that is, to propitiate God in reference to sins, or to render him propitious. The Son of God became a man, that he might so fully enter into the feelings of the people as to be faithful, and that he might be qualified as a high priest to perform the great work of rendering God propitious in regard to sins. How he did this, is fully shown in the subsequent parts of the Epistle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: it: Heb 2:11, Heb 2:14; Phi 2:7, Phi 2:8
a merciful: Heb 3:2, Heb 3:5, Heb 4:15, Heb 4:16, Heb 5:1, Heb 5:2; Isa 11:5
to make: Lev 6:30, Lev 8:15; Ch2 29:24; Eze 45:15, Eze 45:17, Eze 45:20; Dan 9:24; Rom 5:10; Co2 5:18-21; Eph 2:16; Col 1:21
Geneva 1599
2:17 (16) Wherefore in (d) all things it behoved him to be made like unto [his] brethren, that he might be a (e) merciful and (f) faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.
(16) He applies the same to the priesthood, for which he would not have been suited, unless he had become man, and like us in all things, sin being the exception.
(d) Not only concerning nature, but qualities too.
(e) That he might be truly touched with the feeling of our miseries.
(f) Doing his office sincerely.
John Gill
2:17 Wherefore in all things it behoved him to be made like unto his brethren,.... The adopted sons of God, who were brethren before Christ's incarnation, being from all eternity predestinated to the adoption of children: Christ's incarnation was in time, and after that many of the brethren existed; and it was only for their sakes that he assumed human nature; and therefore it was proper he should be like them in that nature, in all things: in all the essentials of it; it was not necessary that he should have it by natural generation; nor that it should have a subsistence in itself as theirs: and in all the properties and affections of it, that are, not sinful; for it did not behove him to be like them in sin, nor in sickness, and in diseases of the body: and in all temptations; though in some things his differ from theirs; none of his arose from within; and those from without could make no impression on him: and in sufferings, that there might be a conformity between the head and members; though there is in some things a difference; his sufferings were by way of punishment, and were attended with wrath, and were meritorious, which cannot be said of theirs; but that he should have an human nature, as to its essence and perfection, like to theirs, was necessary: it was proper he should be truly and really man, as well as truly God,
that he might be a merciful and faithful high priest; he could not be an high priest, offer sacrifice for sin, and make intercession, unless he was man; nor could he be a "merciful" and compassionate one, sympathize with his people in their sorrows, temptations, and sufferings, unless he was like them in these; nor would he be a "faithful", that is, a true and lawful one otherwise, because every high priest is taken from among men:
in things pertaining to God; in things in which God has to do with his people, as to preside in his name over them, to declare his will unto them, and bless them; and in things in which the people have to do with God, to offer to God a sacrifice for their sins, to present this sacrifice to him, to appear in his presence for them, to carry in their petitions, and plead their cause as their advocate:
to make reconciliation for the sins of the people; of God's covenant people, the people he has chosen for himself, and given to his Son; and whom Christ saves from their sins, by making satisfaction for them, to the law and justice of God, which is here meant by reconciliation: and in order to this, which could not be done without blood, without sufferings and death, it was proper he should be man, and like unto his brethren: the allusion seems to be to the two goats on the day of atonement, one of which was to be slain, and the other let go; which were to be, as the Jews say (p), "alike", in colour, in stature, and in price; and so were the birds to be alike in the same things, that were used at the cleansing of the leper (q): and the Jews tell us (r), that the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; all which is true of Christ.
(p) Misna Yoma, c. 6. sect. 1. (q) Misna Negaim, c. 14. sect. 5. (r) T. Bab. Horayot, fol. 9. 1. Maimon. Cele Hamikdash, c. 5. sect. 1.
John Wesley
2:17 Wherefore it behoved him - It was highly fit and proper, yea, necessary, in order to his design of redeeming them. To be made in all things - That essentially pertain to human nature, and in all sufferings and temptations. Like his brethren - This is a recapitulation of all that goes before: the sum of all that follows is added immediately. That he might be a merciful and faithful High Priest - Merciful toward sinners; faithful toward God. A priest or high priest is one who has a right of approaching God, and of bringing others to him.
Faithful is treated of, Heb 3:2, &c., with its use; merciful, Heb 4:14, &c., with the use also; High Priest, Heb 5:4, &c., Heb 7:1, &c. The use is added from Heb 10:19.
In things pertaining to God, to expiate the sins of the people - Offering up their sacrifices and prayers to God; deriving God's grace, peace, and blessings upon them.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Wherefore--Greek, "Whence." Found in Paul's speech, Acts 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.
Tit behooved him--by moral necessity, considering what the justice and love of God required of Him as Mediator (compare Heb 5:3), the office which He had voluntarily undertaken in order to "help" man (Heb 2:16).
his brethren-- (Heb 2:11); "the seed of Abraham" (Heb 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" (Heb 2:10; Heb 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 (Heb 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 (Heb 3:5-6) and to man (Heb 10:23) in the mediatorial office which He has undertaken.
high priest--which Moses was not, though "faithful" (Heb. 2:1-18). Nowhere, except in Ps 110:4; Zech 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 Ps 110:1-7, and Zech 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" (Lk 18:13). Sins bring death and "the fear of death" (Heb 2:15). He had no sin Himself, and "made reconciliation for the iniquity" of all others (Dan 9:24).
of the people--"the seed of Abraham" (Heb 2:16); the literal Israel first, and then (in the design of God), through Israel, the believing Gentiles, the spiritual Israel (1Pet 2:10).
2:182:18: Զի որով ինքն չարչարեցաւ՝ զփորձ առեալ, կարօղ է եւ փորձանաւորացն օգնական լինել[4682]։[4682] Ոմանք. Փորձանաւորացս։
18 որովհետեւ, ինչպէս որ ինքն իսկ չարչարուեց՝ փորձութեան մատնուելով, այնպէս էլ կարո՛ղ է օգնել փորձութեան ենթարկուածներին:
18 Քանզի ինչ բանով որ ինք չարչարուեցաւ փորձութիւն կրելով, կրնայ փորձուողներուն ալ օգնական ըլլալ։
Զի որով ինքն չարչարեցաւ զփորձ առեալ` կարող է եւ փորձանաւորացն օգնական լինել:

2:18: Զի որով ինքն չարչարեցաւ՝ զփորձ առեալ, կարօղ է եւ փորձանաւորացն օգնական լինել[4682]։
[4682] Ոմանք. Փորձանաւորացս։
18 որովհետեւ, ինչպէս որ ինքն իսկ չարչարուեց՝ փորձութեան մատնուելով, այնպէս էլ կարո՛ղ է օգնել փորձութեան ենթարկուածներին:
18 Քանզի ինչ բանով որ ինք չարչարուեցաւ փորձութիւն կրելով, կրնայ փորձուողներուն ալ օգնական ըլլալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Ибо, как Сам Он претерпел, быв искушен, то может и искушаемым помочь.
2:18  ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.
2:18. ἐν (in) ᾧ (unto-which) γὰρ (therefore) πέπονθεν (it-hath-had-come-to-experience,"αὐτὸς (it) πειρασθείς, (having-been-pierced-to) δύναται ( it-ableth ) τοῖς (unto-the-ones) πειραζομένοις ( unto-being-pierced-to ) βοηθῆσαι. (to-have-holler-ran-unto,"
2:18. in eo enim in quo passus est ipse temptatus potens est eis qui temptantur auxiliariFor in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
18. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
For in that he himself hath suffered being tempted, he is able to succour them that are tempted:

18: Ибо, как Сам Он претерпел, быв искушен, то может и искушаемым помочь.
2:18  ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.
2:18. in eo enim in quo passus est ipse temptatus potens est eis qui temptantur auxiliari
For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:18: For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: -
Me quoque per multas similis fortuna labores
Jactatam hac demum voluit consistere terra:
Non ignara mali, miseris succurere disco.
Virg. Aen. i., v. 632.
"For I myself like you, have been distress'd,
Till heaven afforded me this place of rest;
Like you, an alien in a land unknown,
I learn to pity woes so like my own."
Dryden.
"There are three things," says Dr. Owen, "of which tempted believers do stand in need:
1. Strength to withstand their temptations;
2. Consolations to support their spirits under them;
3. Seasonable deliverance from them.
Unto these is the succor afforded by our High Priest suited; and it is variously administered to them:
1. By his word or promises;
2. By his Spirit; (and, that
1. By communicating to them supplies of grace or spiritual strength;
2. Strong consolation;
3. By rebuking their tempters and temptations); and
3. By his providence disposing of all things to their good and advantage in the issue." Those who are peculiarly tempted and severely tried, have an especial interest in, and claim upon Christ. They, particularly, may go with boldness to the throne of grace, where they shall assuredly obtain mercy, and find grace to help in time of need. Were the rest of the Scripture silent on this subject, this verse might be an ample support for every tempted soul.
Albert Barnes: Notes on the Bible - 1834
2:18: For in that he himself ... - "Because" he has suffered, he is able to sympathize with sufferers.
Being tempted - Or, being "tried." The Greek word used here is more general in its meaning than the English word "tempted." It means to "put to the proof;" to try the nature or character of; and this may be done either:
(1) by subjecting a person to "afflictions" or "sufferings" that his true character may be tried - that it may be seen whether he has sincere piety and love to God; or.
(2) by allowing one to fall into "temptation," properly so called - where some strong inducement to evil is presented to the mind, and where it becomes thus a "trial" of virtue.
The Saviour was subjected to both these in as severe a form as was ever presented to people. His sufferings surpassed all others; and the temptations of Satan (see mat 4) were presented in the most alluring form in which he could exhibit them. Being "proved" or "tried" in both these respects, he showed that he had a strength of virtue which could bear all that could ever occur to seduce him from attachment to God; and at the same time to make him a perfect model for those who should be tried in the same manner.
He is able to succour ... - This does not mean that he would not have had "power" to assist others if he had not gone through these sufferings, but that he is now qualified to sympathize with them from the fact that he has endured like trials.
"He knows what sore temptations mean,
For he has felt the same."
The idea is, that one who has himself been called to suffer is able to sympathize with those who suffer; one who has been tempted, is able to sympathize with those who are tempted in like manner. One who has been sick is qualified to sympathize with the sick; one who has lost a child, can sympathize with him who follows his beloved son or daughter to the grave; one who has had some strong temptation to sin urged upon himself can sympathize with those who are now tempted; one who has never been sick, or who has never buried a friend, or been tempted, is poorly qualified to impart consolation in such scenes. Hence, it is that ministers of the gospel are often - like their Master - much persecuted and afflicted, that they may be able to assist others. Hence, they are called to part with the children of their love; or to endure long and painful sicknesses, or to pass through scenes of poverty and want, that they may sympathize with the most humble and afflicted of their flock. And they should be willing to endure all this; because:
(1) thus they are like their Master (compare Col 1:24; Phi 3:10); and,
(2) they are thus enabled to be far more extensively useful.
Many a minister owes a large part of his usefulness to the fact that he has been much afflicted; and for those afflictions, therefore, he should unfeignedly thank God. The idea which is here expressed by the apostle - that one is enabled to sympathize with others from having himself suffered, was long since beautifully expressed by Virgil:
"Me quoque per multos similis fortuna labores,
Jactatam, hac demum voluit consistere terra.
Non ignara mali, miseris succurrere disco.
Aeneid I. 628.
"For I myself like you have been distressed,
Till heaven afforded me this place of rest:
Like you, an alien in a land unknown,
I learn to pity woes so like my own.
- Dryden.
Jesus is thus able to alleviate the sufferer. In all our temptations and trials let us remember:
(1) that he suffered more - infinitely more - than we can do, and that in all our sorrows we shall never reach what he endured. We enter no region of trial where he has not gone beyond us; we tread no dark and gloomy way where he has not gone before us.
(2) that he is to us "a brother," for he "is not ashamed to call us brethren." He had a nature like ours; he condescended to appear as one of our race, with all the innocent propensities and passions of a man. What matchless condescension! And what an honor for us to be permitted to address him as an "older brother," and to know that he feels a deep sympathy in our woes!
(3) let us then, in all times of affliction, look to him. Go not, suffering Christian, to philosophy; attempt not to deaden your feelings by the art of the Stoic; but go at once to the Saviour - the great, sympathizing High Priest, who is able to succour you - and rest your burdens on him.
"His heart is made of tenderness,
His soul is filled with love.
"Touch'd with a sympathy within,
He knows our feeble frame;
He knows what sore temptations mean,
For he has felt the same.
"Then let our humble faith address.
His mercy and his power;
We shall obtain delivering grace,
In every trying hour."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: suffered: Heb 4:15, Heb 4:16, Heb 5:2, Heb 5:7-9; Mat 4:1-10, Mat 26:37-39; Luk 22:53
he is: Heb 7:25, Heb 7:26; Joh 10:29; Phi 3:21; Ti2 1:12; Jde 1:24
them: Co1 10:13; Co2 12:7-10; Pe2 2:9; Rev 3:10
Geneva 1599
2:18 For in that he himself hath suffered being (g) tempted, he is able to succour them that are tempted.
(g) Was tried and urged to wickedness by the devil.
John Gill
2:18 For in that he himself hath suffered being tempted,.... By Satan, at his entrance on his public ministry, and a little before his death; which was done, not by stirring up sin in him, for he had none, nor by putting any into him, which could not be done, nor could Satan get any advantage over him; he solicited him one thing and another, but in vain; though these temptations were very troublesome, and disagreeable, and abhorrent to the pure and holy nature of Christ, and so must be reckoned among his sufferings, or things by which he suffered: and as afflictions are sometimes called temptations, in this sense also Christ suffered, being tempted, with outward poverty and meanness, with slight and neglect from his own relations, and with a general contempt and reproach among men: he was often tempted by the Jews with ensnaring questions; he was deserted by his followers, by his own disciples, yea, by his God and Father; all which were great trials to him, and must be accounted as sufferings: and he also endured great pains of body, and anguish of mind, and at last death itself. And so
he is able to succour them that are tempted; as all the saints, more or less, are, both with Satan's temptations, and with afflictions in the world, which God suffers to befall them, on various accounts; partly on his own account, to show his grace, power, and faithfulness in supporting under them, and in delivering out of them; and partly on his Son's account, that they might be like unto him, and he may have an opportunity of succouring them, and sympathizing with them; and also on their own account, to humble them, to try their faith, to excite them to prayer and watchfulness, and to keep them dependent on the power and grace of God: and these Christ succours, by having and showing a fellow feeling with them; by praying for them; by supporting them under temptations; by rebuking the tempter, and delivering out of them: and all this he is able to do; he must be able to succour them as he is God; and his conquering Satan is a convincing evidence to the saints of his ability; but here it intends his qualification, and fitness, and readiness to help in such circumstances, from the experience he himself has had of these things.
John Wesley
2:18 For in that he hath suffered being tempted himself he is able to succour them that are tempted - That is, he has given a manifest, demonstrative proof that he is able so to do.
Robert Jamieson, A. R. Fausset and David Brown
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 (Heb 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 (Heb 4:16; Heb 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" (3Kings 4:29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling."