Hebrews2chapter 2

Hebrews 2:5

“For unto the angels hath he not put in subjection - In this verse the apostle returns to the subject which he had been discussing in Heb 1:1-14 - the superiority of the Messiah to the angels. From that subject he had been diverted Heb 2:1-4, by showing them what must be the consequences of defection from Christianity, and the danger of neglecting it.”

Hebrews 2:5

“Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign.”

Hebrews 2:6

“But one in a certain place - This one is David; and the certain place, Psa 8:4, Psa 8:5, Psa 8:6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus.”

Hebrews 2:7

“Thou madest him a little lower than the angels - Margin, “A little while inferior to.” The Greek may here mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Psa 8:1-9, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank.”

Hebrews 2:7

“Thou hast made him - Adam. A little lower than the angels - The Hebrew is, a little lower than (that is, next to) God. Such was man as he came out of the hands of his Creator: it seems, the highest of all created beings.”

Hebrews 2:7

“Thou madest him a little lower than the angels,.... In the Hebrew text it is, "than Elohim", which some render, "than God"; but it is rightly rendered by the apostle, "than angels"; and so the Targum, Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it.”

Hebrews 2:8

“Now this putting all things under him, implies that there is nothing that is not put under him. But it is plain, this is not done now, with regard to man in general.”

Hebrews 2:9

“But we see Jesus - We do not see that mankind has the extended dominion of which the Psalmist speaks elsewhere. But we see the fulfillment of it in Jesus, who was crowned with glory and honor, and who has received a dominion that is superior to that of the angels.”

Hebrews 2:9

We understood the Christ to be the creator, but the Father is greater. He, indeed, who is such great things as "the advocate," "the expiation," "the propitiatory," because he showed compassion "on our weaknesses" in experiencing temptation "in all things" human "in our likeness, without sin," is a "great high priest" who offered himself as the sacrifice offered once for all, not for humans alone, but also for every spiritual being. For "apart from God he tasted death for all."

Hebrews 2:9

“THE Apostle, in this verse, does not claim to have seen the Lord in the flesh, although he boasts in another passage that he has done so, and asserts it as one of the proofs of his Apostleship. He is not, indeed, in this text referring to any seeing of the Lord by mortal eyes at all—he is speaking offaith—he means a spiritual sight of the Lord Jesus Christ.”

Hebrews 2:10

“He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means. (1.) In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory.”

Hebrews 2:10

“If all things that were made by the will of God were made by Him, how can He be Himself one of the things that were made? And when the Apostle says, `For whom are all things, and by whom are all things,' how can these men say, that we were not made for Him, but He for us? If it be so, He ought to have said, `For whom the Word was made;' but He saith not so, but, `For whom are all things, and by whom are all things,' thus proving these men to be heretical and false.”

Hebrews 2:10

“OBSERVE, dear Friends, how glorious God is. The description given here by the Apostle contains but few words, and those nearly all little ones, but how full of meaning they are! "Him, for whom are all things, and by whom are all things." Here you have God set forth as being both the beginning and the end of everything! All things are frHim—to do His bidding, to accomplish His purpose, to act forth His Glory and this because all things are byHim—in their first creation, in their subsequent preservation and in all that is yet to come of them!”

Hebrews 2:10

“An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified.”

Hebrews 2:11

“For - They are nearly related to each other. He that sanctifieth - Christ, chap. xiii, 12. And all they that are sanctified - That are brought to God; that draw near or come to him, which are synonymous terms.”

Hebrews 2:12

“I will declare thy name - See Psa 22:22. The apostle certainly quotes this psalm as referring to Jesus Christ, and these words as spoken by Christ unto the Father, in reference to his incarnation; as if he had said: “When I shall be incarnated, I will declare thy perfections to mankind; and among my disciples I will give glory to thee for thy mercy to the children of men.” See the fulfillment of this, Joh 1:18: No man hath seen God at any time; the Only-Begotten Son, which is in the bosom of the Father, He Hath Declared Him.”

Hebrews 2:12

“At Ps 22:22, which begins with Christ's cry, "My God, my God, why hast thou forsaken me?" and details minutely His sorrows, passes from Christ's sufferings to His triumph, prefigured by the same in the experience of David. will I sing--as leader of the choir (Ps 8:2).”

Hebrews 2:14

“The children are partakers of flesh and blood - Since those children of God, who have fallen and are to be redeemed, are human beings; in order to be qualified to redeem them by suffering and dying in their stead, He himself likewise took part of the same - he became incarnate; and thus he who was God with God, became man with men.”

Hebrews 2:14

“See in what way the writer calls him created: "In so far as he took upon him the seed of Abraham," plainly asserting the begetting of a body. How else, indeed, but in his body did he expiate the sins of the people? In what did he suffer, except in his body—even as we said above: "Christ having suffered in the flesh"? In what is he a priest, except in that which he took to himself from the priestly nation?”

Hebrews 2:14

"The life of the flesh is in the blood; it is the blood that maketh an atonement for the soul" (Le 17:11, 14). also--Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (Heb 4:15).

Hebrews 2:15

“And deliver them, as many as through fear of death were all their lifetime, till then, subject to bondage - Every man who fears death is subject to bondage; is in a slavish, uncomfortable state. And every man fears death, more or less, who knows not Christ: death is unwelcome to him, if he knows what death is.”

Hebrews 2:15

“Contrast with this bondage, the glory of the "sons" (Heb 2:10). "Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.”

Hebrews 2:15

“IT is a very natural thing that man should fear to die, for man was not originally created to die. When Adam and Eve were first placed in the Garden of Eden, they were in such a condition that they might have remained there for a myriad years if they had kept their integrity. There was no reason why unfallen man should die—but now that we have sinned, the seeds of corruption are in this flesh of ours—and it is appointed unto men once to die.”

Hebrews 2:16

“For verily he took not on him the nature of angels - Ου γαρ δηπου αγγελων επιλαμβανεται, αλλα σπερματος Αβρααμ επιλαμβανεται· Moreover, he doth not at all take hold of angels; but of the seed of Abraham he taketh hold.”

Hebrews 2:16

“For verily he taketh not hold of angels - He does not take their nature upon him. But he taketh hold of the seed of Abraham - He takes human nature upon him. St. Paul says the seed of Abraham, rather than the seed of Adam, because to Abraham was the promise made.”

Hebrews 2:16

“Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.”

Hebrews 2:17

“The sinner is brought by that sacrifice into God's favor, which by sin he had forfeited; hence his right prayer is, "God be propitiated (so the Greek) to me who am a sinner" (Lu 18:13).”

Hebrews 2:18

“For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried.”

Hebrews 2:18

WE are told by the Apostle in the fifth chapter that one special requisite in a High Priest was that he have compassion upon men. "For every High Priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant and on them that are out of the way; for that he himself also is compassed with infirmity."