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?

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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The duty of stedfastly adhering to Christ and his gospel.
Christ being proved to be superior to the angels, this doctrine is applied. 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 nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.
John Wesley's Bible Commentary
Lest we should let them slip - As water out of a leaky vessel. So the Greek word properly signifies.
John Calvin Bible Commentary
Therefore we ought, etc.He now declares what he had before in view, by comparing Christ with angels, even to secure the highest authority to his doctrine. For if the Law given through angels could not have been received with contempt, and if its transgression was visited with severe punishment, what is to happen, he asks, to the despisers of that gospel, which has the Son of God as its author, and was confirmed by so many miracles? The import of the whole is this, that the higher the dignity of Christ is than that of angels, the more reverence is due to the Gospel than to the Law. Thus he commends the doctrine by mentioning its author.But should it seem strange to any one, that as the doctrine both of the Law and of the Gospel is from God, one should be preferred to the other; inasmuch as by having the Law lowered the majesty of God would be degraded; the evident answer would be this, — that he ought indeed always to be heard with equal attention whenever he may speak, and yet that the fuller he reveals himself to us, it is but right that our reverence and attention to obedience should increase in proportion to the extent of his revelations; not that God is in himself less at one time than at another; but his greatness is not at all times equally made known to us. Here also another question arises. Was not the Law also given by Christ? If so, the argument of the Apostle seems not to be well grounded. To this I reply, that in this comparison regard is had to a veiled revelation on one side, and to that which is manifest on the other. Now, as Christ in bringing the Law showed himself but obscurely or darkly, and as it were under coverings, it is nothing strange that the Law should be said to have been brought by angels without any mention being made of his name; for in that transaction he never appeared openly; but in the promulgation of the Gospel his glory was so conspicuous, that he may justly be deemed its author. Lest at any time we should let them slip,or, “lest we should at any time flow abroad,” or, if you prefer, “let dip,” though in reality there is not much difference. The true sense is to be gathered from the contrast; for to give heed, or to attend and to let slip, are opposites; the first means to hold a thing, and the other to let off like a sieve, or a perforated vessel, whatever may be poured into it. I do not indeed approve of the opinion of those who take it in the sense of dying, according to what we find in2 Samuel 15:14, “We all die and slide away like water.” On the contrary, we ought, as I have said, to regard the contrast between attention and flowing out; an attentive mind is like a vessel capable of holding water; but that which is roving and indolent is like a vessel with holes.
McArther Bible Commentary
earnest heed … drift away. Both phrases have nautical connotations. The first refers to mooring a ship, tying it up at the dock. The second was often used of a ship that had been allowed to drift past the harbor. The warning is to secure oneself to the truth of the gospel, being careful not to pass by the only harbor of salvation. The closest attention must be paid to these very serious matters of the Christian faith. The readers in their tendency to apathy are in danger of making shipwreck of their lives (cf. Heb 6:19; see note on 1Ti 1:19).
Bible Cross References
Proverbs 3:21 John 8:59

Verse 2

Matthew Henry's Concise Bible Commentary
The duty of stedfastly adhering to Christ and his gospel.
Christ being proved to be superior to the angels, this doctrine is applied. 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 nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Steadfast,or “firm,” orsure,etc.; that is, it was the word of authority, for God required it to be believed; and that it was authoritative, was made more evident by its sanctions; for no one despised the law with impunity. Then firmness means authority; and what is added respecting punishment ought to be understood as explanatory; for it is evident the doctrine of which God shows himself to be the avenger, is by no means unprofitable or unimportant.
McArther Bible Commentary
if. The Greek term assumes a fulfilled condition and here carries the idea: "In view of the fact that. … " angels. Angels were instrumental in bringing God's law to His people at Mt. Sinai (cf. Deu 33:1-2; Psa 68:17; Act 7:38, Act 7:53; Gal 3:19). transgression and disobedience. The former means to step across the line, in an overt sin of commission. The latter carries the idea of shutting one's ears to God's commands, thereby committing a sin of omission. Both are willful, serious, and require just judgment.
Bible Cross References
Acts 7:53 Hebrews 1:1 Hebrews 10:28 Hebrews 10:35 Hebrews 11:26 Hebrews 12:25 2 Peter 1:19

Verse 3

Matthew Henry's Concise Bible Commentary
The duty of stedfastly adhering to Christ and his gospel.
Christ being proved to be superior to the angels, this doctrine is applied. 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 nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
If we neglect so great a salvation, etc.Not only the rejection of the Gospel, but also its neglect, deserves the heaviest punishment, and that on account of the greatness of the grace which it offers; hence he says,so great a salvation.God would indeed leave his gifts valued by us according to their worth. Then the more precious they are, the baser is our ingratitude when we do not value them. In a word, in proportion to the greatness of Christ will be the severity of God’s vengeance on all the despisers of his Gospel.And observe that the word salvation is transferred here metonymically to the doctrine of salvation; for as the Lord would not have men otherwise saved than by the Gospel, so when that is neglected the whole salvation of God is rejected; for it is God’s power unto salvation to those who believe. (Romans 1:16.) Hence he who seeks salvation in any other way, seeks to attain it by another power than that of God; which is an evidence of extreme madness. But this encomium is not only a commendation of the Gospel, but is also a wonderful support to our faith; for it is a testimony that the word is by no means unprofitable, but that a sure salvation is conveyed by it.Which at first began, etc.Here he sets the Son of God, the first herald of the Gospel, in opposition to angels, and also anticipates what was necessary to remove a doubt which might have crept into the minds of many; for they had not been taught by the mouth of Christ himself, whom the greatest part had never seen. If then they regarded only the man by whose ministry they had been led to the faith, they might have made less of what they had learnt from him; hence the Apostle reminded them, that the doctrine which had been delivered them by others, yet proceeded from Christ; for he says that those who had faithfully declared what had been committed to them by Christ, had been his disciples. He therefore uses the word,was confirmed,as though he had said, that it was not a random report, without any author, or from witnesses of doubtful credit, but a report which was confirmed by men of weight and authority.Moreover, this passage indicates that this epistle was not written by Paul; for he did not usually speak so humbly of himself, as to confess that he was one of the Apostles’ disciples, nor did he thus speak from ambition, but because wicked men under a pretense of this kind attempted to detract from the authority of his doctrine. It then appears evident that it was not Paul who wrote that he had the Gospel by hearing and not by revelation.
McArther Bible Commentary
how shall we escape. If disobedience to the older covenant of law brought swift judgment, how much more severe will be the judgment of disobedience to the new covenant gospel of salvation, which was mediated by the Son who is superior to the angels (cf. Mat 10:14-15; Heb 11:20-24)? The messenger and message of the new covenant are greater than the messengers and message of the older covenant. The greater the privilege, the greater the punishment for disobedience or neglect (Heb 10:29; cf. Luk 12:47). by those who heard Him. This phrase reveals the succession of evangelism. That generation of Hebrews would not have heard if the previous generation of witnesses had not passed the message along (cf. 1Ti 2:5-7).
Bible Cross References
Isaiah 20:6 Mark 16:20 Luke 1:2 Romans 11:14 1 Corinthians 1:21 Hebrews 1:1 Hebrews 1:14 Hebrews 5:9 Hebrews 9:28 Hebrews 10:29 Hebrews 12:25 1 John 1:1 Jude 1:17

Verse 4

Matthew Henry's Concise Bible Commentary
The duty of stedfastly adhering to Christ and his gospel.
Christ being proved to be superior to the angels, this doctrine is applied. 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 nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
God also bearing them witness, etc.In addition to the fact, that the Apostles had what they preached from the Son of God, the Lord also proved his approbation of their preaching by miracles, as by a solemn subscription. Then they who do not reverently receive the Gospel recommended by such testimonies, disregard not only the word of God, but also his works.He designates miracles, for the sake of amplifying their importance, by three names. They are called signsbecause they rouse men’s minds, that they may think of something higher that what appears; andwonders, because they present what is rare and unusual; andmiracles,because the Lord shows in them a singular and an extraordinary evidence of his power.As to the word, bearing witness,or attesting, it points out the right use of miracles, even that they serve to establish the Gospel. For almost all the miracles done in all ages were performed as we find for this end, that they might be the seals of Gods word. The more strange then is the superstition of the Papists, who employ their own fictitious miracles for the purpose of overthrowing the truth of God.The conjunction συν, together with, has this meaning, that we are confirmed in the faith of the Gospel by the joint testimony of God and men; for God’s miracles were testimonies concurring with the voice of men.He adds, by the giftsor distributionsof the Holy Spirit,by which also the doctrine of the Gospel was adorned, of which they were the appendages.For why did God distribute the gifts of his Spirit, except in part that they might be helps in promulgating it, and in part that their might move through admiration the minds of men to obey it? Hence Paul says, that tongues were a sign to unbelievers. The words,according to his will,remind us, that the miracles mentioned could not be ascribed to any except to God alone, and that they were not wrought undesignedly, but, for the distinct purpose of sealing the truth of the Gospel.
McArther Bible Commentary
signs … wonders … miracles … gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father's divine confirmation of the gospel of Jesus Christ, His Son (cf. Joh 10:38; Act 2:22; Rom 15:19; 1Co 14:22; see note on 2Co 12:12). This authentication of the message was the purpose of such miraculous deeds. the Holy Spirit. The epistle's first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirit's involvement in the revelation of Scripture (Heb 3:7; Heb 10:15), in teaching (Heb 9:8), in pre-salvation operations (Heb 6:4, perhaps His convicting work; Heb 10:29, common grace), and in ministry to Christ (Heb 9:14).
Bible Cross References
Mark 6:14 John 4:48 Acts 5:32 Acts 14:3 1 Corinthians 12:4 1 Corinthians 12:11 Ephesians 1:5 Ephesians 4:7 Hebrews 6:4

Verse 5

Matthew Henry's Concise Bible Commentary
His sufferings are no objection against his pre-eminence.
Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.
John Wesley's Bible Commentary
This verse contains a proof of (Hebrews 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.
John Calvin Bible Commentary
For unto the angels, etc.He again proves by another argument that Christ ought to be obeyed; for the Father has conferred on him the sovereignty of the whole world, while the angels are wholly destitute of such an honor. It hence follows that none of the angels should stand in the way of his preeminence who alone possesses supremacy.But first, the Psalm which he quotes must be examined, for it seems to be unfitly applied to Christ. David there mentions the benefits which God bestows on mankind; for after having contemplated God’s power as manifested in heaven and the stars, he comes to man, among whom the wonderful goodness of God appears in a peculiar manner. He does not, then, speak of any particular person, but of all mankind. To this I answer, that all this affords no reason why the words should not be applied to the person of Christ. I indeed allow that man was at first put in possession of the world, that he might rule over all the works of God; but by his own defection he deserved the loss of his dominion, for it was a just punishment for ingratitude as to one thus favored, that the Lord, whom he refused to acknowledge and faithfully to worship, should have deprived him of a right previously granted to him. As soon, then, as Adam alienated himself from God through sin, he was justly deprived of the good things which he had received; not that he was denied the use of them, but that he would have had no right to them after he had forsaken God. And in the very use of them God intended that there should be some tokens of this loss of right, such as these, — the wild beasts ferociously attack us, those who ought to be awed by our presence are dreaded by us, some never obey us, others can hardly be trained to submit, and they do us harm in various ways; the earth answers not our expectations in cultivating it; the sky, the air, the sea, and other things are often adverse to us. But were all creatures to continue in subjection, yet whatever the sons of Adam possessed would be deemed a robbery; for what can they call their own when they themselves are not God’s? This foundation being laid, it is evident that God’s bounty belongs not to us until the right lost in Adam be restored by Christ. For this reason Paul teaches us that food is sanctified to us by faith, (1 Timothy 4:5;) and in another place he declares that to the unbelieving nothing is clean, for they have a polluted conscience. (Titus 1:16.)We found at the beginning of this epistle that Christ has been appointed by the Father the heir of all things. Doubtless, as he ascribes the whole inheritance to one, he excludes all others as aliens, and justly too, for we are all become exiles from God’s kingdom. What food, then, God has destined for his own family, we leave no right to take. But Christ, by whom we are admitted into this family, at the same time admits us into a participation of this right, so that we may enjoy the whole world, together with the favor of God. Hence Paul teaches us that Abraham was by faith made an heir of the world, that is, because he was united to the body of Christ. (Romans 4:13) If men, then, are precluded from all God’s bounty until they receive a right to it through Christ, it follows that the dominion mentioned in the Psalm was lost to us in Adam, and that on this account it must again be restored as a donation. Now, the restoration begins with Christ as the head. There is, then, no doubt but that we are to look to him whenever the dominion of man over all creatures is spoken of.To this the reference is made when the Apostle mentions the world to come, or the future world, for he understands by it the renovated world. To make the thing clearer, let us suppose two worlds, — the first the old, corrupted by Adam’s sin; the other, later in time, as renewed by Christ. The state of the first creation has become wholly decayed, and with man has fallen as far as man himself is concerned. Until, then, a new restitution be made by Christ, this Psalm will not be fulfilled. It hence now appears that here the world to come is not that which we hope for after the resurrection, but that which began at the beginning of Christ’s kingdom; but it will no doubt have its full accomplishment in our final redemption.But why he suppressed the name of David does not appear to me. Doubtless he says one, or some one, not in contempt, but for honor’s sake, designating him as one of the prophets or a renowned writer.
McArther Bible Commentary
world. The term refers to the inhabited earth. The reference is to the great millennial kingdom (cf. Zec 14:9; Rev 20:1-5). Angels will not reign over the messianic kingdom.
Bible Cross References
Matthew 24:14 Hebrews 6:5 Hebrews 13:14

Verse 6

Matthew Henry's Concise Bible Commentary
His sufferings are no objection against his pre-eminence.
Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.
John Wesley's Bible Commentary
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. (Psalms 8:4) .
McArther Bible Commentary
in a certain place. This is not an indication that the writer was ignorant of the source of the quotation that follows. The location of the quotation is not as significant as its divine authorship. Perhaps it is significant that the author of Hebrews is not identified either. The writer may have desired that his readers understand that the Holy Spirit is the real author of all Scripture (cf. 2Ti 3:16; 2Pe 1:21). man … son of man. Both refer to mankind, not to Christ. The passage asks why God would ever bother with man. As the following verses demonstrate (Heb 2:9-10), the incarnation of Christ is the greatest proof of God's love and regard for mankind. Christ was not sent in the form of an angel. He was sent in the form of a man.
Bible Cross References
Job 7:17 Psalm 8:4 Psalm 144:3 1 Thessalonians 4:6 Hebrews 4:4

Verse 7

Matthew Henry's Concise Bible Commentary
His sufferings are no objection against his pre-eminence.
Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Thou madest him, etc.A new difficulty now arises as to the explanation of the words. I have already shown that the passage is fitly applicable to the Son of God; but the Apostle seems now to turn the words from that meaning in which David understood them; fora little,βραχύ τι seems to refer to time, as it means a little while, and designates the abasement of Christ’s humiliation; and he confines the glory to the day of resurrection, while David extends it generally to the whole life of man.To this I answer, that it was not the Apostle’s design to give an exact explanation of the words. For there is nothing improperly done, when verbal allusions are made to embellish a subject in hand, as Paul does in quoting a passage in Romans 10:6, from Moses, “Who shall ascend into heaven,”etc., he does not join the words “heaven and hell” for the purpose of explanation, but as ornaments. The meaning of David is this, — “O Lord, thou hast raised man to such a dignity, that it differs but little from divine or angelic honor; for he is set a ruler over the whole world.” This meaning the Apostle did not intend to overthrow, nor to turn to something else; but he only bids us to consider the abasement of Christ, which appeared for a short time, and then the glory with which he is perpetually crowned; and this he does more by alluding to expressions than by explaining what David understood.To be mindfuland tovisitmean the same thing, except that the second is somewhat fuller, for it sets forth the presence of God by the effect.
McArther Bible Commentary
angels. Angels were given supernatural powers by the Creator. They have continual access to the throne of God (cf. Job 1:6; Job 2:1; Rev 5:11) and are not subject to death.
Bible Cross References
Psalm 8:5 Psalm 8:6 Romans 2:7 Romans 2:10 1 Timothy 1:17 Hebrews 2:9

Verse 8

Matthew Henry's Concise Bible Commentary
His sufferings are no objection against his pre-eminence.
Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
For in that he put all in subjection under him;or, doubtless in subjecting all things to him,etc.One might think the argument to be this, — “To the man whom David speaks all things are subjected, but to mankind all things are not made subject; then he does not speak of any individual man.” But this reasoning cannot stand, for the minor proposition is true also of Christ; for all things are not as yet made subject to him, as Paul shows in1 Corinthians 15:28. There is therefore another sentence; for after having laid down this truth, that Christ has universal dominion over all creatures, he adds, as an objection, “But all things do not as yet obey the authority of Christ.” To meet this objection he teaches us that yet now is seen completed in Christ what he immediately adds respectinggloryandhonor,as if he had said, “Though universal subjection does not as yet appear to us, let us be satisfied that he has passed through death, and has been exalted to the highest state of honor; for that which is as yet wanting, will in its time be completed.”But first, this offends some, that the Apostle concludes with too much refinement, that there is nothing not made subject to Christ, as David includes all things generally; for the various kinds of things which he enumerates afterwards prove no such thing, such as beasts of the field, fishes of the sea, and birds of the air. To this I reply, that a general declaration ought not to be confined to these species, for David meant no other thing than to give some instances of his power over things the most conspicuous, or indeed to extend it to things even the lowest, that we may know that nothing is ours except through the bounty of God and our union with Christ. We may, therefore, explain the passage thus, — “Thou hast made subject to him all things, not only things needful for eternal blessedness, but also such inferior things as serve to supply the wants of the body.” However this may be, the inferior dominion over animals depends on the higher. It is again asked, “Why does he say that we see not all things made subject to Christ?” The solution of this question you will find in that passage already quoted from Paul; and in the first chapter of this Epistle we said a few things on the subject. As Christ carries on war continually with various enemies, it is doubtless evident that he has no quiet possession of his kingdom. He is not, however, under the necessity of waging war; but it happens through his will that his enemies are not to be subdued till the last day, in order that we may be tried and proved by fresh exercises.
McArther Bible Commentary
subjection. In spite of the superiority of angels to mankind, God had originally placed the administration of the earth into the hands of mankind (Gen 1:26-28). Due to the Fall (Gen. 3), however, mankind has been incapable of fulfilling that divinely ordained position.
Bible Cross References
Psalm 8:6 1 Corinthians 15:25 1 Corinthians 15:27 Hebrews 1:2

Verse 9

Matthew Henry's Concise Bible Commentary
His sufferings are no objection against his pre-eminence.
Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.
EGW SDA Bible Commentary
. See EGW on Matthew 27:21, 22, 29.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
But we see Jesus, etc.As the meaning of the words, βραχύ τι “a little” is ambiguous,he looks to the thing itself, as exhibited in the person of Christ, rather then to the exact meaning of the words, as I have already said; and he presents to our meditation the glory after the resurrection, which David extends to all the gifts by which man is adorned by God’s bounty; but in this embellishment, which leaves the literal sense entire, there is nothing unsuitable or improper.For the suffering of death, etc.It is the same as though it was said that Christ, having passed through death, was exalted into the glory which he has obtained, according to what Paul teaches us inPhilippians 2:8-10; not that Christ obtained anything for himself individually, as sophists say, who have devised the notion that he first earned eternal life for himself and then for us; for the way or means, so to speak, of obtaining glory, is only indicated here. Besides, Christ is crowned with glory for this end, that every knee should bow to him. (Philippians 2:10.) We may therefore reason from the final cause that all things are delivered into his hand.That he by the grace of God, etc.He refers to the cause and the fruit of Christ’s death, lest he should be thought to detract anything from his dignity. For when we hear that so much good has been obtained for us, there is no place left for contempt, for admiration of the divine goodness fills the whole mind. By sayingfor every man,he means not only that he might be ample to others, as Chrysostom says, who brings the example of a physician tasting first a bitter draught, that the patient might not refuse to drink it; but he means that Christ died for us, and that by taking upon him what was due to us, he redeemed us from the curse of death. And it is added, that this was done through thegrace of God, for the cause of redemption was the infinite love of God towards us, through which it was that he spared not even his own Son. What Chrysostom says oftasting of death, as though he touched it with his lips, because Christ emerged from death a conqueror, I will not refute nor condemn, though I know not whether the Apostle meant to speak in a manner so refined.
McArther Bible Commentary
glory and honor. Because Jesus "became obedient to the point of death … God also has highly exalted Him" (Php 2:8-9). By His redemptive work, Christ has fulfilled all that is required as the supreme representative of mankind. By His incarnation, substitutionary sacrifice, and victory over sin and death (cf. Rom 6:23; 1Jn 4:10), He has fulfilled man's original purpose. As the Second Adam (1Co 15:47), He was for a short time lower than the angels. Now, He has glory and honor, and all things (including angels) are subject to Him. taste death for everyone. Everyone who believes, that is. The death of Christ can only be applied in its efficacy to those who come to God repentantly in faith, asking for saving grace and forgiveness of sins. See notes on 2Co 5:21; 1Ti 2:6; 1Ti 4:10; Tit 2:11.
Bible Cross References
Matthew 16:28 John 3:16 John 8:51 John 8:52 Acts 2:33 Acts 3:13 Philippians 2:9 Hebrews 1:9 Hebrews 2:7 Hebrews 7:25 Hebrews 11:5 Hebrews 12:2 1 Peter 1:21

Verse 10

Matthew Henry's Concise Bible Commentary
The reason of his sufferings, and the fitness of them.
Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See (Psalm 22:22); (Psalm 18:2); (Isaiah 8:18).
EGW SDA Bible Commentary
(ch. 5:8, 9; Isaiah 53:10). Sundering of the Divine Powers
—The Captain of our salvation was perfected through suffering. His soul was made an offering for sin. It was necessary for the awful darkness to gather about His soul because of the withdrawal of the Father's love and favor; for He was standing in the sinner's place, and this darkness every sinner must experience. The righteous One must suffer the condemnation and wrath of God, not in vindictiveness; for the heart of God yearned with greatest sorrow when His Son, the guiltless, was suffering the penalty of sin. This sundering of the divine powers will never again occur throughout the eternal ages (Manuscript 93, 1899).
John Wesley's Bible Commentary
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, (Hebrews 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, (Hebrews 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.
John Calvin Bible Commentary
For it became him, etc.His object is, to make Christ’s humiliation to appear glorious to the godly; for when he is said to have been clothed with our flesh, he seems to be classed with the common order of men; and the cross brought him lower than all men. We must therefore take heed, lest Christ should be less esteemed, because he willingly humbled himself for us; and this is what is here spoken of. For the Apostle shows that this very thing ought to be deemed honorable to the Son of God, that he was by these means consecrated the Captain of our salvation.He first assumes it as granted, that we ought to be satisfied with God’s decree; for as all things are sustained by his power, so all things ought to serve to his glory. No betters cause, then, can be found out than the good pleasure of God. Such is the purport of the circumlocution which he employs, for whom, and by whom, are all things.He might by one word have named God; but his purpose was to remind us, that what is to be deemed best is that which he appoints, whose will and glory is the right end of all things.It does not, however, appear as yet what he intends by saying, that it became Christ to be thus consecrated. But this depends on the ordinary way which God adopts in dealing with his own people; for his will is to exercise them with various trials, so that they may spend their whole life under the cross. It was hence necessary that Christ, as the first­begotten, should by the cross be inaugurated into his supremacy, since that is the common lot and condition of all. This is the conforming of the head with the members, of which Paul speaks in Romans 8:29It is indeed a singular consolation, calculated to mitigate the bitterness of the cross, when the faithful hear, that by sorrows and tribulations they are sanctified for glory as Christ himself was; and hence they see a sufficient reason why they should lovingly kiss the cross rather than dread it. And when this is the case, then doubtless the reproach of the cross of Christ immediately disappears, and its glory shines forth; for who can despise what is sacred, nay, what God sanctifies? Who can deem that ignominious, by which we are prepared for glory? And yet both these things are said here of the death of Christ. By whom are all things, etc.When creation is spoken of, it is ascribed to the Son as his own world, for by him were all things created; but here the Apostle means no other thing than that all creatures continue or are preserved by the power of God. What we have renderedconsecrated,others have renderedmade perfect.But as the word, τελειῶσαι which he uses, is of a doubtful meaning, I think it clear that the word I leave adopted is more suitable to the context.For what is meant is the settled and regular way or method by which the sons of God are initiated, so that they may obtain their own honor, and be thus separated from the rest of the world; and then immediately sanctification is mentioned.
McArther Bible Commentary
fitting. What God did through the humiliation of Jesus Christ was perfectly consistent with His sovereign righteousness and holiness. Without Christ's humiliation and suffering, there could be no redemption. Without redemption, there could be no glorification (cf. Rom 8:18, Rom 8:29-30). captain. The term is also used in Heb 12:2 and Act 5:31. It could be translated "pioneer," "leader," or "originator." Christ is the source (cf. "author" in Heb 5:9, which has the meaning of cause), the initiator, and the leader in regard to salvation. He has led the way into heaven as our forerunner (Heb 6:20). perfect. In His divine nature, Christ was already perfect. However, His human nature was perfected through obedience, including suffering, in order that He might be an understanding high priest, an example for believers (cf. Heb 5:8-9; Heb 7:25-28; Php 2:8; 1Pe 2:21), and establish the perfect righteousness (Mat 3:15) to be imputed to believers (2Co 5:21; Php 3:8, Php 3:19).
Bible Cross References
Luke 13:32 Luke 24:26 Acts 3:15 Acts 5:31 Romans 11:36 Hebrews 5:9 Hebrews 7:28 Hebrews 12:2

Verse 11

Matthew Henry's Concise Bible Commentary
The reason of his sufferings, and the fitness of them.
Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See (Psalm 22:22); (Psalm 18:2); (Isaiah 8:18).
John Wesley's Bible Commentary
For - They are nearly related to each other. He that sanctifieth - Christ, (Hebrews 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.
John Calvin Bible Commentary
For both he that sanctifieth, etc.He proves that it was necessary that what he had said should be fulfilled in the person of Christ on account of his connection with his members; and he also teaches that it was a remarkable evidence of the divine goodness that he put on our flesh. hence he says, that they areall of one,that is, that the author of holiness and we are made partakers of it, are all of one nature, as I understated the expression. It is commonly understood of one Adam; and some refer it to God, and not without reasons; but I rather think that one nature is meant, andoneI consider to be in the neuter gender, as though he had said, that they are made out of the same mass.It avails not, indeed, a little to increase our confidence, that we are united to the Son of God by a bond so close, that we can find in our nature that holiness of which we are in want; for he not only as God sanctifies us, but there is also the power of sanctifying in his human nature, not that it has it from itself, but that God had poured upon it a perfect fullness of holiness, so that from it we may all draw. And to this point this sentence refers, “For their sakes I sanctify myself.” (John 17:19.) If, then we are sinful and unclean, we have not to go far to seek a remedy; for it is offered to us in our own flesh. If any one prefers to regard as intended here that spiritual unity which the godly have with the Son of God, and which differs much from that which men commonly have among themselves, I offer no objection, though I am disposed to follow what is more commonly received, as it is not inconsistent with reason.He is not ashamed to call them brethren.This passage is taken fromPsalm 22:22. That Christ is the speaker there, or David in his name, the evangelists do especially testify, for they quote from it many verses, such as the following, — “They parted my garments,” — “They gave gall for my meat,” — “My God, my God, why hast thou forsaken me?” And further, the other parts of the chapter prove the same; for we may see in the history of the passion a delineation of what is there related. The end of the Psalm, which speaks of the calling of the Gentiles, can be applied to none but to Christ alone, “Turn to the Lord shall all the ends of the world; adore before him shall all the families of the nations,” — “The Lord’s is the kingdom, and he will reign over the nations.” These things are found accomplished only in Christ, who enlarged the kingdom of God not over a small space, as David did, but extended it over the whole world; it was before confined as it were within narrow limits. There is, then, no doubt but that his voice is what is referred to in this passage; and appropriately and suitably does he say that he isnot ashamed;for how great is the distance between us and him? Much, then, does he let down himself, when he dignifies us with the name of brethren; for we are unworthy that he should deem us his servants. And this so great an honor conferred on us is amplified by this circumstance — Christ does not speak here as a mortal man while in the form of a servant, but when elevated after the resurrection into immortal glory. Hence this title is the same, as though he had raised us into heaven with himself. And let us remember, whenever we hear that we are called brethren by Christ, that he has clothed us, so to speak, with this honor, that together with this fraternal name we may lay hold on eternal life and every celestial blessing.We must further notice the office which Christ assumes, which is that of proclaiming the name of God;and this began to be done when the gospel was first promulgated and is now done daily by the ministry of pastors. We hence learn, that the gospel has been presented to us for this end, that we may be brought to the knowledge of God, in order that his goodness may be celebrated by us, and that Christ is the author of the gospel in whatever manner it may be offered to us. And this is what Paul says, for he declares that he and others were ambassadors for Christ; and he exhorted men as it were in the name of Christ. (2 Corinthians 5:20.) And this ought to add no small reverence to the gospel, since we ought not so much to consider men as speaking to us, as Christ by his own mouth; for at the time when he promised to publish God’s name to men, he had ceased to be in the world; it was not however to no purpose that he claimed this office as his own; for he really performs it by his disciples.
McArther Bible Commentary
sanctifies. Sanctification sets a person apart for service through purification from sin and conformity to the holiness of God (cf. Heb 10:10).
Bible Cross References
Matthew 25:40 Matthew 28:10 Mark 3:34 John 20:17 Acts 17:28 Hebrews 3:1 Hebrews 10:10 Hebrews 11:16 Hebrews 13:12

Verse 12

Matthew Henry's Concise Bible Commentary
The reason of his sufferings, and the fitness of them.
Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See (Psalm 22:22); (Psalm 18:2); (Isaiah 8:18).
John Wesley's Bible Commentary
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. (Psalms 22:22) .
John Calvin Bible Commentary
In the midst of the Church.It hence appears plainly, that the proclamation of God’s praises is always promoted by the teaching of the gospel; for as soon as God becomes known to us, his boundless praises sound in our hearts and in our ears; and at the same time Christ encourages us by his own example publicly to celebrate them, so that they may be heard by as many as possible. For it would not be sufficient for each one of us to thank God himself for benefits received, except we testify openly our gratitude, and thus mutually stimulate one another. And it is a truth, which may serve as a most powerful stimulant, and may lead us most fervently to praise God, when we hear that Christ leads our songs, and is the chief composer of our hymns.
McArther Bible Commentary
My brethren. Quoted from Psa 22:22. Jesus had taught that those who do the will of the Father in obedience to His word are His brothers and mother (Mat 12:50; Luk 8:21). He never directly referred to His disciples by the title of "brethren" until after His resurrection (Mat 28:10; Joh 20:17). Not until He had paid the price for their salvation did they truly become His spiritual brothers and sisters. The use of the term demonstrates His full identification with mankind in order to provide complete redemption (Php 2:7-9).
Bible Cross References
Psalm 22:22 Hebrews 12:23

Verse 13

Matthew Henry's Concise Bible Commentary
The reason of his sufferings, and the fitness of them.
Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See (Psalm 22:22); (Psalm 18:2); (Isaiah 8:18).
John Wesley's Bible Commentary
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. (Isaiah 8:17-18)
John Calvin Bible Commentary
I will put my trust in him,or, I will confide in him. As this sentence is found inPsalm 18:2, it was probably taken from that place;and Paul, inRomans 15:9, applies another verse to Christ respecting the calling of the Gentiles. In addition to this, it may be said that the general contents of that Psalm show clearly that David spoke in the person of another. There indeed appeared in David but a faint shadow of the greatness which is there set forth in terms so magnificent. He boasts that he was made the head of the heathens, and that even aliens and people unknown willingly surrendered themselves to him at the report of his name. David subdued a few neighboring and well­known nations by the force of arms, and made them tributaries. But what was this to the extensive dominions of many other kings? And further, where was voluntary submission? Where were the people that were so remote that he knew them not? In short, where was the solemn proclamation of God’s glory among the nations mentioned at the end of the Psalm? Christ then is he who is made head over many nations, to whom strangers from the utmost borders of the earth submit, and roused by hearing of him only; for they are not forced by arms to undertake his yoke, but being subdued by his doctrine, they spontaneously obey him.There is also seen in the Church that feigned and false profession of religion, which is there referred to; for many daily profess the name of Christ, but not from the heart. There is then no doubt but that the Psalm is rightly applied to Christ. But what has this to do with the present subject? For it seems not to follow that we and Christ are of one, in order that he might especially put his trust in God. To this I answer, that the argument is valid, because he would have no need of such trust, had he not been a man exposed to human necessities and wants. As then he depended on God’s aid, his lot is the same with ours. It is surely not in vain or for nothing that we trust in God; for were we destitute of his grace, we should be miserable and lost. The trust then which we put in God, is an evidence of our helplessness. At the same time we differ from Christ in this — the weakness which necessarily and naturally belongs to us he willingly undertook. But it ought not a little to encourage us to trust in God, that we have Christ as our leader and instructor; for who would fear to go astray while following in his steps? Nay, there is no danger that our trust should be useless when we have it in common with Christ; who, we know, cannot be mistaken. Behold, I and the children, etc.It is indeed certain that Isaiah was speaking of himself; for when he gave hope of deliverance to the people, and the promise met with no credit, lest being broken down by the perverse unbelief of the people he should despond, the Lord bade him to seal the doctrine he had announced among a few of the faithful; as though he had said, that though it was rejected by the multitude, there would yet be a few who would receive it. Relying on this answer, Isaiah took courage, and declared that he and the disciples given to him would be ever ready to follow God. (Isaiah 8:18.)Let us now see why the Apostle applied this sentence to Christ. First, what is found in the same place, that the Lord would become a rock of stumbling and a stone of offense to the kingdom of Israel and of Judas, will not be denied by any one of a sound mind, to have been fulfilled in Christ. And doubtless as the restoration from the Babylonian exile was a sort of prelude to the great redemption obtained by Christ for us and the fathers; so also the fact that so few among the Jews availed themselves of that kindness of God, that a small remnant only were saved, was a presage of their future blindness, through which it happened that they rejected Christ, and that they in turn were rejected by God, and perished. For we must observe that the promises extant in the Prophets respecting the restoration of the Church from the time the Jews returned from exile, extend to the kingdom of Christ, as the Lord had this end in view in restoring the people, that his Church might continue to the coming of his Son, by whom it was at length to be really established. Since it was so, God not only addressed Isaiah, when he bade him to seal the law and the testimony, but also in his person all his ministers, who would have to contend with the unbelief of the people, and hence Christ above all, whom the Jews resisted with greater contumacy than all the former Prophets. And we see now that they who have been substituted for Israel, not only repudiate his Gospel, but also furiously assail him. But how much soever the doctrine of the Gospel may be a stone of stumbling to the household of the Church, it is not yet God’s will that it should wholly fail; on the contrary, he bids it to be sealed among his disciples: and Christ, in the name of all his teachers as the head of them, yea, as the only true Teacher, who rules us by their ministry, declares that amidst this deplorable ingratitude of the world, there shall still be some always who shall be obedient to God. See then how this passage may be fitly applied to Christ: the Apostle concludes, that we are one with him, because he unites us to himself, when he presents himself and us together to God the Father: for they form but one body who obey God under the same rule of faith. What could have been said more suitably to commend faith, than that we are by it the companions of the Son of God, who by his example encourages us and shows us the way? If then we follow the Word of God, we know of a certainty that we have Christ as our leader; but they belong not at all to Christ, who turn aside from his word. What, I pray, can be more desired than to agree with the Son of God? But this agreement or consent is in faith. Then by unbelief we disagree with him, than which nothing is a greater evil. The word “children”, which in many places is taken for servants, means here disciples. Which God hath given me.Here is pointed out the primary cause of obedience, even that God has adopted us. Christ brings none to the Father, but those given him by the Father; and this donation, we know, depends on eternal election; for those whom the Father has destined to life, he delivers to the keeping of his Son, that he may defend them. This is what he says by John, “All that the Father has given me, will come to me.” (John 6:37.) That we then submit to God by the obedience of faith, let us learn to ascribe this altogether to his mercy; for otherwise we shall never be led to him by the hand of Christ. Besides, this doctrine supplies us with strong ground of confidence; for who can tremble under the guidance and protection of Christ? Who, while relying on such a keeper and guardian, would not boldly disregard all dangers? And doubtless, while Christ says, “Behold, I and the children,” he really fulfills what he elsewhere promises, that he will not suffer any of those to perish whom he has received from the Father. (John 10:28.)We must observe lastly, that though the world with mad stubbornness reject the Gospel, yet the sheep ever recognize the voice of their shepherd. Let not therefore the impiety of almost all ranks, ages, and nations, disturb us, provided Christ gathers together his own, who have been committed to his protection. If the reprobate rush headlong to death by their impiety, in this way the plants which God has not planted are rooted up. (Matthew 15:13.) Let us at the same time know that his own are known to him, and that the salvation of them all is sealed by him, so that not one of them shall be lost. (2 Timothy 2:19.) Let us be satisfied with this seal.
McArther Bible Commentary
The citation of Isa 8:17-18 (cf. 2Sa 22:3) emphasizes the point made in verses 9-11: that Christ had fully identified Himself with mankind by taking a human nature. He demonstrated the reality of His human nature by His reliance upon God during His earthly sojourn.
Bible Cross References
Isaiah 8:17 Isaiah 8:18

Verse 14

Matthew Henry's Concise Bible Commentary
Christ's taking the nature of man, and not his taking the nature of angels, was necessary to his priestly office.
The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. 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 readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.
EGW SDA Bible Commentary
(see EGW on Matthew 27:50; John 3:14-17). Satan Vanquished at the Cross
—He [Christ] vanquished Satan in the same nature over which in Eden Satan obtained the victory. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power (The Youth's Instructor, April 25, 1901).(Ch. 12:3; Genesis 3:15;
EGW SDA Bible Commentary
(ch. 1:3; John 1:1-3, 14; Philippians 2:5-8; see EGW on Mark 16:6; Luke 22:44; Romans 5:12-19; Hebrews 3:1-3). God Reached Humanity Through Humanity
—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (The Review and Herald, June 25, 1895).Christ Took Our Place in the Universe—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man's guilt and its penalty, and offered in man's behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (The Review and Herald, April 18, 1893).Christ Met Man as Man—Leaving the royal courts of heaven Christ came to our world to represent the character of His Father, and thus help humanity to return to their loyalty. The image of Satan was upon men, and Christ came that He might bring to them moral power and efficiency. He came as a helpless babe, bearing the humanity we bear. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He could not come in the form of an angel; for unless He met man as man, and testified by His connection with God that divine power was not given to Him in a different way to what it will be given to us, He could not be a perfect example for us. He came in humility, in order that the humblest being upon the face of the earth could have no excuse because of his poverty, or ignorance, and say, Because of these things, I cannot obey the law of Jehovah. Christ clothed His divinity with humanity, that humanity might touch humanity; that He might live with humanity and bear all the trials and afflictions of man. He was tempted in all points like as we are, yet without sin. In His humanity He understood all the temptations that will come to man (Manuscript 21, 1895).(1 Timothy 2:5;
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Forasmuch then as the children, etc., or,since then the children, etc.This is an inference from the foregoing; and at the same time a fuller reason is given than what has been hitherto stated, why it behooved the Son of God to put on our flesh, even that he might partake of the same nature with us, and that by undergoing death he might redeem us from it.The passage deserves especial notice, for it not only confirms the reality of the human nature of Christ, but also shows the benefit which thence flows to us. “The Son of God,” he says, “became man, that he might partake of the same condition and nature with us.” What could be said more fitted to confirm our faith? Here his infinite love towards us appears; but its overflowing appears in this — that he put on our nature that he might thus make himself capable of dying, for as God he could not undergo death. And though he refers but briefly to the benefits of his death, yet there is in this brevity of words a singularly striking and powerful representation, and that is, that he has so delivered us from the tyranny of the devil, that we are rendered safe, and that he has so redeemed us from death, that it is no longer to be dreaded. But as all the words are important, they must be examined a little more carefully. First, the destruction of the devil, of which he speaks, imports this — that he cannot prevail against us. For though the devil still lives, and constantly attempts our ruin, yet all his power to hurt us is destroyed or restrained. It is a great consolation to know that we have to do with an enemy who cannot prevail against us. That what is here said has been said with regard to us, we may gather from the next clause, that he might destroy him that had the power of death;for the apostle intimates that the devil was so far destroyed as he has power to reign to our ruin; for “the power of death” is ascribed to him from the effect, because it is destructive and brings death. He then teaches us not only that the tyranny of Satan was abolished by Christ’s death, but also that he himself was so laid prostrate, that no more account is to be made of him than as though he were not. He speaks of thedevilaccording to the usual practice of Scripture, in the singular number, not because there is but one, but because they all form one community which cannot be supposed to be without a head.
McArther Bible Commentary
partaken … shared. The Greek word for partaken means fellowship, communion, or partnership. Shared means to take hold of something that is not related to one's own kind. The Son of God was not by nature "flesh and blood," but took upon Himself that nature for the sake of providing redemption for mankind. death … power of death. This is the ultimate purpose of the incarnation: Jesus came to earth to die. By dying, He was able to conquer death in His resurrection (Joh 14:19). By conquering death, He rendered Satan powerless against all who are saved. Satan's using the power of death is subject to God's will (cf. Job 2:6).
Bible Cross References
Matthew 16:17 John 1:14 John 12:31 Romans 8:3 1 Corinthians 1:28 1 Corinthians 15:54 1 Corinthians 15:57 2 Timothy 1:10 Hebrews 2:17 Hebrews 10:5 Hebrews 10:10 1 Peter 1:20 1 John 3:8

Verse 15

Matthew Henry's Concise Bible Commentary
Christ's taking the nature of man, and not his taking the nature of angels, was necessary to his priestly office.
The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. 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 readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.
EGW SDA Bible Commentary
(ch. 1:3; John 1:1-3, 14; Philippians 2:5-8; see EGW on Mark 16:6; Luke 22:44; Romans 5:12-19; Hebrews 3:1-3). God Reached Humanity Through Humanity
—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (The Review and Herald, June 25, 1895).Christ Took Our Place in the Universe—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man's guilt and its penalty, and offered in man's behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (The Review and Herald, April 18, 1893).Christ Met Man as Man—Leaving the royal courts of heaven Christ came to our world to represent the character of His Father, and thus help humanity to return to their loyalty. The image of Satan was upon men, and Christ came that He might bring to them moral power and efficiency. He came as a helpless babe, bearing the humanity we bear. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He could not come in the form of an angel; for unless He met man as man, and testified by His connection with God that divine power was not given to Him in a different way to what it will be given to us, He could not be a perfect example for us. He came in humility, in order that the humblest being upon the face of the earth could have no excuse because of his poverty, or ignorance, and say, Because of these things, I cannot obey the law of Jehovah. Christ clothed His divinity with humanity, that humanity might touch humanity; that He might live with humanity and bear all the trials and afflictions of man. He was tempted in all points like as we are, yet without sin. In His humanity He understood all the temptations that will come to man (Manuscript 21, 1895).(1 Timothy 2:5;
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
And deliver them who, etc.This passage expresses in a striking manner how miserable is the life of those who fear death, as they must feel it to be dreadful, because they look on it apart from Christ; for then nothing but a curse appears in it: for whence is death but from God’s wrath against sin? Hence is that bondage throughout life, even perpetual anxiety, by which unhappy souls are tormented; for through a consciousness of sin the judgment of God is ever presented to the view. From this fear Christ has delivered us, who by undergoing our curse has taken away what is dreadful in death. For though we are not now freed from death, yet in life and in death we have peace and safety, when we have Christ going before us.But it any one cannot pacify his mind by disregarding death, let him know that he has made as yet but very little proficiency in the faith of Christ; for as extreme fear is owing to ignorance as to the grace of Christ, so it is a certain evidence of unbelief. Deathhere does not only mean the separation of the soul from the body, but also the punishment which is inflicted on us by an angry God, so that it includes eternal ruin; for where there is guilt before God, there immediately hell shows itself.
McArther Bible Commentary
fear of death. For the believer, "death is swallowed up in victory" (1Co 15:54). Therefore, the fear of death and its spiritual bondage have been brought to an end through the work of Christ.
Bible Cross References
Romans 8:15 Hebrews 2:16

Verse 16

Matthew Henry's Concise Bible Commentary
Christ's taking the nature of man, and not his taking the nature of angels, was necessary to his priestly office.
The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. 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 readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.
EGW SDA Bible Commentary
(ch. 1:3; John 1:1-3, 14; Philippians 2:5-8; see EGW on Mark 16:6; Luke 22:44; Romans 5:12-19; Hebrews 3:1-3). God Reached Humanity Through Humanity
—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (The Review and Herald, June 25, 1895).Christ Took Our Place in the Universe—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man's guilt and its penalty, and offered in man's behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (The Review and Herald, April 18, 1893).Christ Met Man as Man—Leaving the royal courts of heaven Christ came to our world to represent the character of His Father, and thus help humanity to return to their loyalty. The image of Satan was upon men, and Christ came that He might bring to them moral power and efficiency. He came as a helpless babe, bearing the humanity we bear. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He could not come in the form of an angel; for unless He met man as man, and testified by His connection with God that divine power was not given to Him in a different way to what it will be given to us, He could not be a perfect example for us. He came in humility, in order that the humblest being upon the face of the earth could have no excuse because of his poverty, or ignorance, and say, Because of these things, I cannot obey the law of Jehovah. Christ clothed His divinity with humanity, that humanity might touch humanity; that He might live with humanity and bear all the trials and afflictions of man. He was tempted in all points like as we are, yet without sin. In His humanity He understood all the temptations that will come to man (Manuscript 21, 1895).(1 Timothy 2:5;
EGW SDA Bible Commentary
(Philippians 2:5-8). Jesus the Friend of Sinners
—Jesus came to the world not as an angel of light; we could not have endured His glory if He had come thus. One angel at the tomb of Christ was of such exceeding brightness that the Roman guard fell powerless to the ground. As the angel came from the heavens, he parted the darkness from his track, and the sentinels could not endure his glory; they fell as dead men to the earth. Suppose that Jesus had come in the glory of an angel, His brightness would have extinguished the feeble life of mortal men.For our sake Jesus emptied Himself of His glory; He clothed His divinity with humanity that He might touch humanity, that His personal presence might be among us, that we might know that He was acquainted with all our trials, and sympathized with our grief, that every son and daughter of Adam might understand that Jesus is the friend of sinners (The Signs of the Times, April 18, 1892).Not Angelic but Human Nature—The Lord Jesus has made a great sacrifice in order to meet man where he is. He took not on Him the nature of angels. He did not come to save angels. It is the seed of Abraham that He is helping. “I came not to call the righteous, but sinners to repentance.” Christ helps humanity by taking human nature (Letter 97, 1898).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
For verily,or,For nowhere, etc.By this comparison he enhances the benefit and the honor with which Christ has favored us, by putting on our flesh; for he never did so much for angels. As then it was necessary that there should be a remarkable remedy for man’s dreadful ruin, it was the design of the Son of God that there should be some incomparable pledge of his love towards us which angels had not in common with us. That he preferred us to angels was not owing to our excellency, but to our misery. There is therefore no reason for us to glory as though we were superior to angels, except that our heavenly Father has manifested toward us that ampler mercy which we needed, so that the angels themselves might from on high behold so great a bounty poured on the earth. The present tense of the verb is to be understood with reference to the testimonies of Scripture, as though he set before us what had been before testified by the Prophets.But this one passage is abundantly sufficient to lay prostrate such men as Marcion and Manicheus, and fanatical men of similar character, who denied Christ to have been a real man, begotten of human seed. For if he bore only the appearance of man, as he had before appeared in the form of an angel, there could have been no difference; but as it could not have been said that Christ became really an angel, clothed with angelic nature, it is hence said that he took upon him man’s nature and not that of angels. And the Apostle speaks of nature, and intimates that Christ, clothed with flesh, was real man, so that there was unity of person in two natures. For this passage does not favor Nestorius, who imagined a twofold Christ, as though the Son of God was not a real man but only dwelt in man’s flesh. But we see that the Apostle’s meaning was very different, for his object was to teach us that we find in the Son of God a brother, being a partaker of our common nature. Being not therefore satisfied with calling him man, he says that he was begotten of human seed; and he names expressly the seed of Abraham,in order that what he said might have more credit, as being taken from Scripture.
McArther Bible Commentary
give aid. The literal meaning is to "take hold of." The sense of "giving aid" is from the picture of a taking hold of someone in order to push or pull him to safety, to rescue him. However, there was no thought in Judaism that the Messiah's entrance into the world would be to give aid to the angels. The contrast, using this translation, is weak in comparison with all that has been previously said about Christ's superiority to the angels. The context presents the identification of Christ with mankind in His incarnation. He took upon Himself a human nature (Heb 2:9-14, Heb 2:17). When the writer wished to express the concept of giving aid, he chose a different Greek word in verse Heb 2:18 (also, Heb 4:16). Therefore, the translation, "take on the nature of," is to be preferred. seed of Abraham. Christ is that promised seed (see notes on Gal 3:16). Since the readers are Hebrews, they would certainly identify themselves with this description. The Messiah had been born in the line of Abraham in fulfillment of the OT prophecies (Mat 1:1). One of the chief purposes for the incarnation was the salvation of Israel (Mat 1:21). Yet another purpose was the fulfillment of the Abrahamic covenant in regard to the promised seed. Of all peoples, the Hebrews should be the first to recognize the significance and importance of the incarnation.
Bible Cross References
Hebrews 2:15 Hebrews 2:17

Verse 17

Matthew Henry's Concise Bible Commentary
Christ's taking the nature of man, and not his taking the nature of angels, was necessary to his priestly office.
The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. 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 readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.
EGW SDA Bible Commentary
(ch. 1:3; John 1:1-3, 14; Philippians 2:5-8; see EGW on Mark 16:6; Luke 22:44; Romans 5:12-19; Hebrews 3:1-3). God Reached Humanity Through Humanity
—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (The Review and Herald, June 25, 1895).Christ Took Our Place in the Universe—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man's guilt and its penalty, and offered in man's behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (The Review and Herald, April 18, 1893).Christ Met Man as Man—Leaving the royal courts of heaven Christ came to our world to represent the character of His Father, and thus help humanity to return to their loyalty. The image of Satan was upon men, and Christ came that He might bring to them moral power and efficiency. He came as a helpless babe, bearing the humanity we bear. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He could not come in the form of an angel; for unless He met man as man, and testified by His connection with God that divine power was not given to Him in a different way to what it will be given to us, He could not be a perfect example for us. He came in humility, in order that the humblest being upon the face of the earth could have no excuse because of his poverty, or ignorance, and say, Because of these things, I cannot obey the law of Jehovah. Christ clothed His divinity with humanity, that humanity might touch humanity; that He might live with humanity and bear all the trials and afflictions of man. He was tempted in all points like as we are, yet without sin. In His humanity He understood all the temptations that will come to man (Manuscript 21, 1895).(1 Timothy 2:5;
EGW SDA Bible Commentary
(Philippians 2:7, 8; Colossians 2:10; 2 Peter 1:4; see EGW on Hebrews 4:14-16). Christ Took Humanity Into Himself
—By His obedience to all the commandments of God, Christ wrought out a redemption for man. This was not done by going out of Himself to another, but by taking humanity into Himself. Thus Christ gave to humanity an existence out of Himself. To bring humanity into Christ, to bring the fallen race into oneness with divinity, is the work of redemption. Christ took human nature that men might be one with Him as He is one with the Father, that God may love man as He loves His only-begotten Son, that men may be partakers of the divine nature, and be complete in Him (The Review and Herald, April 5, 1906).
John Wesley's Bible Commentary
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, (Hebrews 3:2) , &c., with its use; merciful, (Hebrews 4:14) , &c., with the use also; High Priest, (Hebrews 5:4) , &c., (Hebrews 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.
John Calvin Bible Commentary
Wherefore in all things it behooved him to be made like unto his brethren,or,to be like his brethren, etc.In Christ’s human nature there are two things to be considered, the real flesh and the affections or feelings. The Apostle then teaches us, that he had not only put on the real flesh of man, but also all those feelings which belong to man, and he also shows the benefit that hence proceeds; and it is the true teaching of faith when we in our case find the reason why the Son of God undertook our infirmities; for all knowledge without feeling the need of this benefit is cold and lifeless. But he teaches us that Christ was made subject to human affections,that he might be a merciful and faithful high priest;which words I thus explain, “that he might be a merciful, and therefore a faithful high priest.”For in a priest, whose office it is to appease God’s wrath, to help the miserable, to raise up the fallen, to relieve the oppressed, mercy is especially required, and it is what experience produces in us; for it is a rare thing, for those who are always happy to sympathize with the sorrows of others. The following saying of Virgil was no doubt derived from daily examples found among men: “Not ignorant of evil, I learn to aid the miserable.” The Son of God had no need of experience that he might know the emotions of mercy; but we could not be persuaded that he is merciful and ready to help us, had he not become acquainted by experience with our miseries; but this, as other things, has been as a favor given to us. Therefore whenever any evils pass over us, let it ever occur to us, that nothing happens to us but what the Son of God has himself experienced in order that he might sympathize with us; nor let us doubt but that he is at present with us as though he suffered with us. Faithfulmeans one true and upright, for it is one opposite to a dissembler; and to him who fulfils not his engagements. An acquaintance with our sorrows and miseries so inclines Christ to compassion, that he is constant in imploring God’s aid for us. What besides? Having purposed to make atonement for sins, he put on our nature that we might have in our own flesh the price of our redemption; in a word, that by the right of a common nature he might introduce us, together with himself, into the sanctuary of God. By the words,in things pertaining to God, he means such things as are necessary to reconcile men to God; and as the first access to God is by faith, there is need of a Mediator to remove all doubting.
McArther Bible Commentary
propitiation. The word means "to conciliate" or "satisfy." See note on Rom 3:25. Christ's work of propitiation is related to His high priestly ministry. By His partaking of a human nature, Christ demonstrated His mercy to mankind and His faithfulness to God by satisfying God's requirement for sin and thus obtaining for His people full forgiveness. Cf. 1Jn 2:2; 1Jn 4:10.
Bible Cross References
Leviticus 14:18 Leviticus 16:16 Numbers 15:25 Daniel 9:24 Hebrews 2:14 Hebrews 2:16 Hebrews 3:1 Hebrews 4:14 Hebrews 4:15 Hebrews 5:1 Hebrews 5:2 Hebrews 5:5 Hebrews 5:10 Hebrews 6:20 Hebrews 7:26 Hebrews 7:28 Hebrews 8:1 Hebrews 8:3 Hebrews 9:11 Hebrews 10:21

Verse 18

Matthew Henry's Concise Bible Commentary
Christ's taking the nature of man, and not his taking the nature of angels, was necessary to his priestly office.
The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. 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 readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.
EGW SDA Bible Commentary
(ch. 1:3; John 1:1-3, 14; Philippians 2:5-8; see EGW on Mark 16:6; Luke 22:44; Romans 5:12-19; Hebrews 3:1-3). God Reached Humanity Through Humanity
—Christ alone was able to represent the Deity. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone sufficient to accomplish this work. No verbal description could reveal God to the world. Through a life of purity, a life of perfect trust and submission to the will of God, a life of humiliation such as even the highest seraph in heaven would have shrunk from, God Himself must be revealed to humanity. In order to do this, our Saviour clothed His divinity with humanity. He employed the human faculties, for only by adopting these could He be comprehended by humanity. Only humanity could reach humanity. He lived out the character of God through the human body which God had prepared for Him. He blessed the world by living out in human flesh the life of God, thus showing that He had the power to unite humanity to divinity (The Review and Herald, June 25, 1895).Christ Took Our Place in the Universe—Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family. He identified Himself with our interests, bared His breast for the stroke of death, took man's guilt and its penalty, and offered in man's behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation. Whosoever shall believe on Him as a personal Saviour shall not perish, but have everlasting life (The Review and Herald, April 18, 1893).Christ Met Man as Man—Leaving the royal courts of heaven Christ came to our world to represent the character of His Father, and thus help humanity to return to their loyalty. The image of Satan was upon men, and Christ came that He might bring to them moral power and efficiency. He came as a helpless babe, bearing the humanity we bear. “As the children are partakers of flesh and blood, he also himself likewise took part of the same.” He could not come in the form of an angel; for unless He met man as man, and testified by His connection with God that divine power was not given to Him in a different way to what it will be given to us, He could not be a perfect example for us. He came in humility, in order that the humblest being upon the face of the earth could have no excuse because of his poverty, or ignorance, and say, Because of these things, I cannot obey the law of Jehovah. Christ clothed His divinity with humanity, that humanity might touch humanity; that He might live with humanity and bear all the trials and afflictions of man. He was tempted in all points like as we are, yet without sin. In His humanity He understood all the temptations that will come to man (Manuscript 21, 1895).(1 Timothy 2:5;
EGW SDA Bible Commentary
(chs. 4:15; 5:7, 8; John 14:30; see EGW on Matthew 4:1-11; 1 John 2:1). The Refined Sensibilities of Jesus
—Would that we could comprehend the significance of the words, Christ “suffered being tempted.” While He was free from the taint of sin, the refined sensibilities of His holy nature rendered contact with evil unspeakably painful to Him. Yet with human nature upon Him, He met the archapostate face to face, and single-handed withstood the foe of His throne. Not even by a thought could Christ be brought to yield to the power of temptation.Satan finds in human hearts some point where he can gain a foothold; some sinful desire is cherished, by means of which his temptations assert their power. But Christ declared of Himself, “The prince of this world cometh, and hath nothing in me.” The storms of temptation burst upon Him, but they could not cause Him to swerve from His allegiance to God (The Review and Herald, November 8, 1887).Jesus Not Pulled or Crowded Into Sin—Have we forgotten that Jesus, the Majesty of heaven, suffered being tempted? Jesus did not allow the enemy to pull Him into the mire of unbelief, or crowd Him into the mire of despondency and despair. But many poor souls are feeble in moral power because they do not do the words of Christ (Letter 43, 1892).Power Assured for the Children of Faith—Christ in the weakness of humanity was to meet the temptations of one possessing the powers of the higher nature that God had bestowed on the angelic family. But Christ's humanity was united with divinity, and in this strength He would bear all the temptations that Satan could bring against Him, and yet keep His soul untainted by sin. And this power to overcome He would give to every son and daughter of Adam who would accept by faith the righteous attributes of His character (The Review and Herald, January 28, 1909).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
For in that he himself has suffered, etc.Having been tried by our evils, he is ready, he says, to bring us help. The wordtemptationhere means no other thing than experience or probation; and to beable,is to be fit, or inclined, or suitable.
McArther Bible Commentary
tempted. The genuineness of Christ's humanity is demonstrated by the fact that He was subject to temptation. By experiencing temptation, Jesus became fully capable of understanding and sympathizing with His human brethren (cf. Heb 4:15). He felt the full force of temptation. Though we often yield to temptation before we feel its full force, Jesus resisted temptation even when the greatest enticement for yielding had become evident (cf. Luk 4:1-13). able to aid … tempted. See notes on Heb 4:15-16; 1Co 10:13.
Bible Cross References
Luke 22:28 Hebrews 4:15 Hebrews 5:2