Seventh-day Adventist Bible CommentaryHebrews 2

Therefore. That is, because of the supremacy of the Son over the angels, the theme of ch. 1, and consequently because of the importance of the message of the Son “in these last days” (see on ch. 1:2). Give the more earnest heed. Or, “pay the greater attention.” It is the Son, Himself God, who has spoken.

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Heb 1:1). Washington, D.C.: Review and Herald Publishing Association.

Which we have heard. The manner in which the message came to them is described in v. 3. Let them slip. The clause may be translated, “lest we should float past them,” or “lest we should drift away from them.” The author fears that his readers will fail to recognize the transcendent importance of that which was spoken by Christ. The Jewish Christians possessed great zeal for OT revelation but were in danger of failing to see the importance of the new revelation that had been given. Drifting is one of the easiest and most pleasant means of locomotion, but it is also a most treacherous and dangerous one. No effort is needed to drift, and as one glides down the river toward sure death, the feeling is that of well-being and contentment, even of drowsiness. The downward movement is hardly perceptible, for as the boat moves down the river it seems to remain motionless. The water moves with the boat and thus appearances are deceitful.

Ellen G. White

Word spoken by angels. A reference to the system of laws instituted at Sinai (see on Gal. 3:19). Stedfast. Gr. bebaios, “sure,” “firm,” “established.” The law was fully valid and could not be ignored with impunity. Transgression. Gr. parabasis, literally, “a going aside,” hence, “an overstepping,” “a transgression.” The word implies a stepping over a line knowingly, a deliberate act as contrasted with an accidental fall. A man may, in the dark, stumble over a line that he does not see and does not know is there. This is different from coming to the same line in the full light of day, seeing the sign forbidding trespassing, and then stepping over. Such willful stepping over is transgression. Disobedience. Gr. parakoē (see on Rom. 5:19). A just recompence. The Mosaic law specified the penalties for various kinds of transgression. Though “spoken by angels” the law was of divine origin and hence, like its author, was just in all its penalties and requirements.

How shall we escape? The rhetorical question demands the answer, “We shall not escape.” The pronoun is emphatic in the Greek. The “we” is contrasted with those who in OT times transgressed the Mosaic code (v. 2). They neglected “the word spoken by angels”; those represented by “we” are in danger of neglecting the word spoken by Christ. Neglect. Gr. ameleō, “to be careless of,” “not to care,” “to neglect.” Many of the Jewish Christians clung to the old Judaic system and were inclined to think depreciatingly of the gospel. It was the purpose of the epistle to show that the old system had come to an end and that salvation could be found only in Christ and the gospel. The warning is applicable in any age. There is no escape for those who are careless of the appeals of the gospel. There may be no outright rejection of Christ but simply a delay and neglect. Such a course is fraught with extreme danger and if persisted in will lead to eternal loss. So great salvation. Great, in that God is its author. Great, because of its cost, the life of the Son of God. Great in its accomplishment, the renewal of body, soul, and spirit, and the exaltation of mankind to a place in heaven above. Spoken by the Lord. In contrast with “the word spoken by angels” (v. 2). “God … hath in these last days spoken unto us by his Son” (ch. 1:1, 2). The reference is to the

message proclaimed by Christ during His earthly ministry. For the significance of the title “Lord” when applied to Christ see on John 13:13; 20:28. Confirmed. Gr. bebaioō, “to establish,” “to confirm.” The gospel had not simply been proclaimed to them; it had been proclaimed with convicting power. Unto us. The author here classes himself with those who had the gospel confirmed to them by those who heard it directly from Jesus. This excludes any of the twelve apostles from being the author of Hebrews. Many hold that it also excludes Paul, for he boasts that he did not receive the gospel of man but by revelation of Jesus Christ (Gal. 1:12). However, this reasoning is not in itself conclusive, for the author could be including himself in a general way with his readers. Furthermore, there were doubtless many things that were confirmed to Paul by eyewitnesses of Jesus. The mystery of the gospel he, of course, received directly from Jesus Christ. The problem of authorship must be settled on other considerations (see pp. 387–389).

God also. God also bore witness to the verity of the gospel message. The message could have no greater attestation. Signs. For a definition of signs, wonders, and miracles see Vol. V, p. 208. See on Rom. 15:19. Gifts. Literally, “distributions.” For an enumeration of these gifts see 1 Cor. 12:8–10, 28; cf. Eph. 4:11, 12. According to his own will. See on 1 Cor. 12:11.

Unto the angels. The position of Christ in contrast with that of the angels is further discussed (cf. ch. 1). The thought that follows implies the positive side—unto the Son the world to come has been subjected. The world to come. Doubtless a reference to the kingdom of glory to be ushered in at the second advent of Christ (cf. on Matt. 4:17; 5:3). Compare Eph. 1:21; Heb. 6:5.

A certain place. This does not imply uncertainty as to where the reference is to be found, but is simply a means of introducing a statement when it is felt unnecessary to cite the source. What is man? The quotation in vs. 6–8 is from the LXX of Ps. 8:4–6. For the meaning of this passage in its original setting see on Ps. 8:4–6. By inspiration the author of Hebrews extends the meaning of the passage, applying it to Christ (Heb. 2:9). For the principles underlying such applications see on Deut. 18:15.

A little. Or, “for a little while.” The Greek may be understood either way. Both ideas are true. The latter is especially appropriate when applied to Christ (v. 9), for only briefly during His incarnation was He made lower. Crownedst him. This points to the experience of Adam and Eve recorded in Gen. 1:28 (see comment there). God did not create man to be a servant or a slave. He made him to be king, and bestowed glory and honor upon him. Didst set him over … hands. Textual evidence is divided (cf. p. 10) between retaining and omitting this clause. It may have been added in some MSSto complete the quotation from Ps. 8:4–6.

In subjection. After God had created Adam and Eve, He “blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it” (Gen. 1:28). This gave man undisputed possession of the earth, and dominion over every living thing.

Left nothing. Scholars are not agreed as to the extent of this original dominion. Some contend that it included power over nature and the elements as Christ had power over them when on earth; others hold that all that is meant is that man was given dominion over and was superior to the brute creation. To a remarkable degree man today has learned to harness the powers of nature. He soars in the heavens above, and the depths of the sea yield their secrets to him. He harnesses the mighty waterfalls and makes electricity his servant. He speaks, and the ends of the earth hear his voice; he sunders continents and brings forth riches from the bowels of the earth. He splits the atom and releases immeasurable power. Not yet. In spite of his remarkable achievements (see above under “left nothing”) there are forces against which man is helpless. He has learned to postpone death but he cannot ultimately escape it. He is largely under Satan’s power, so that he falls far short of exercising the position originally assigned him.

But we see Jesus. The “but” here denotes contrast. Man does “not yet” have dominion (see on v. 8), “but we see Jesus.” He has dominion. He has been crowned with glory and honor. He has all authority (Matt. 28:18). A little lower. Or, “a little while lower” (see on v. 7). Christ is shown to be very man, as truly as in the first chapter He was shown to be very God. His humanity enables Him to be the kind of high priest men need (vs. 17, 18). In heaven Christ was, of course, higher than the angels, immeasurably so. When He became man He voluntarily took His place among men and demanded no special favors. But even under these conditions He did not renounce His Godhood. He knew whence He came (John 13:3); He knew He had power to forgive sins (Matt. 9:6); He knew that at any time He could call to His aid help from above (ch. 26:53). But although He had this power, at no time did He use it to save Himself, except as directed by God. To do this would have invalidated His work. For a discussion of the humiliation of Christ see on Phil. 2:5–8. For the suffering of death. Rather, “because of the suffering of death.” Also the word order in Greek favors connecting the phrase with “crowned with glory and honour.” The passage therefore sets forth not the purpose of the incarnation but the result of the suffering of death, namely the exaltation. Crowned with glory. That is, at the time of His ascension (see on Heb. 1:3; cf. on Phil. 2:9). By the grace of God. Textual evidence may be cited (cf. p. 10) for the reading “without God,” suggesting that Christ in His death suffered alone without the sustaining presence of God. Certain scholars, both ancient and modern, hold that this was the original reading. However, the weight of evidence is in favor of the KJV reading. At the same time both readings are factually true: In His death Christ suffered alone (see Matt. 27:46); His suffering for man was also a demonstration of the grace of God. Taste. Gr. geuomai, “to eat,” “to taste,” “to experience.” The passage does not mean, as some suggest, that Christ merely tasted lightly of death and did not suffer the full measure. Gethsemane shows that He drank the cup to the dregs and tasted death as no man had ever tasted it. For every man. Or, “in behalf of every man.” Christ’s sacrifice was for all (see on Rom. 5:15). Every one who wills to do so may apply the benefits of the death of Christ to himself (see Rev. 22:17).

Ellen G. White

It became. Gr. prepō, “to suit,” “to be fitting,” “to be becoming.”

Him. That is, the Father, as the remainder of the verse clearly indicates. For whom. Or, “because of whom.” “All things” exist because God willed that they exist (cf. on 1 Cor. 8:6). By whom. Or, “through whom.” God is the one by whom “all things” came into existence. Compare Rom. 11:36. The Scriptures also present Christ as the one through whom all things were created (Col. 1:16; cf. Heb. 1:2). It was the Father “who created all things by Jesus Christ” (Eph. 3:9). Bringing many sons unto glory. As Christ, following His humiliation, was glorified (see John 17:5), so His sacrificial death was to result in many being glorified. For the meaning of glorification see on Rom. 8:30. For the significance of the title “sons” see on Rom. 8:14. The title is chosen designedly to show the relationship between Christ, the Son, and the redeemed, who are His brethren (see Heb. 2:11–18). Captain. Gr. archēgos, “leader,” “chief,” “founder,” “prince.” The word archēgos occurs four times in the NT and is twice translated “Prince” (Acts 3:15; 5:31), once “author” (Heb. 12:2), and once “captain” (Heb. 2:10). In classical Greek archēgos is used for the head or progenitor of a Greek clan, also of heroes, and even as a divine name for Apollo. In the present text in Hebrews some suggest the meaning “pioneer,” a not unsuitable meaning, for it was Christ’s incarnation and death that made it possible for the members of the human race to be brought to glory. He pioneered the way. But the expression is inadequate in that Christ is more than a pioneer. He is the Saviour. Those who follow Him are the redeemed. Perfect. Gr. teleioō, “to complete,” “to make perfect,” “to bring to consummation.” For the adjective teleios see on Matt. 5:48. The author does not mean that Christ was not previously perfect. Christ was perfect as God. In His incarnation He was perfect as man. But by His sufferings He became perfect as Saviour (see Acts 5:31). The thought here in teleioō is that of reaching a predetermined goal, of finishing a race, of completing a prescribed course. Before Christ came to earth, the path He must tread was plain before Him; every step was clear. To reach the goal He must go all the way. He could not stop short of His ultimate destination; He must persevere to the end. It is the finishing of this course that is involved in the text before us, not any moral perfecting. Sufferings. Christ reached His exalted state through the pathway of suffering. It was His “suffering of death” (v. 9) that constituted Him a savior and enabled Him to be the captain leading many sons to glory. The sufferings of temptation enabled Him to be “a merciful and faithful high priest,” “able to succour them that are tempted” (see on vs. 17, 18). Had Christ come to this world and spent His allotted time in peace and contentment, guarded by heavenly angels and protected from the hazards and temptations common to man, He would not have been perfected for His office. He would have had no opportunity to demonstrate what He would do under pressure. Had He not been tempted in all points, men would have wondered what He would do if He were really hungry, tired out, sick; what He would do if men should revile Him, curse Him, spit upon Him, scourge Him, and at last hang Him on a cross. Would He still retain His composure and pray for His enemies? If those whom He trusted should forsake Him, deny Him, betray Him, and desert Him in His supreme hour, would He, undiscouraged, commit Himself to God? If, as a climax, God Himself should appear to forsake Him. and the horror of darkness

envelop Him and nearly crush Him, would He still drink the cup or would He draw back? Such questions men would ask if He had been shielded from temptations and suffering.

Ellen G. White

He that sanctifieth. In this context Christ (cf. ch. 9:13, 14). They who are sanctified. These are the “many sons” who are led to glory (v. 10). Of one. That is, of God the Father. Christ the Son and the “many sons” have all one Father. Not ashamed. In spite of His vast superiority over the angels (Heb. 1:4; cf. Luke 9:26). Brethren. See on Matt. 12:49, 50; cf. John 20:17.

I will declare thy name. A quotation from Ps. 22:22. Psalm 22 is a Messianic psalm (see introduction to this psalm). Paul employs the passage to substantiate his observation that those who are sanctified (v. 11) are brethren of Christ. Brethren. The significant word for which the passage was quoted (see v. 11).

And again. A formula introducing a new quotation. I will put my trust. A quotation from 2 Sam. 22:3 or Isa. 8:17, more likely the latter, since the following quotation is from latter, since the following quotation is from Isa. 8:18. The statement is quoted as proof of the humanity of Christ. It is a picture of His complete fellowship with us. He Himself exercised the same trust and faith that He requires of us. I and the children. For the meaning of this quotation in its original context see on Isa. 8:18. The author of Hebrews makes a Messianic application of the passage. He regards Isaiah, a type of Christ and his children as representative of the spiritual children of Christ. The metaphor is changed from “brethren” to “children,” but the same basic idea is emphasized—Christ shares humanity with us, here illustrated by the fact that a father and his children share the same nature. Which God hath given. In His prayer before Gethsemane, Christ referred eight times to the disciples as being given to Him by God (John 17:2, 6, 9, 11, 12, 24). He did not ascribe honor to Himself, but gave God the glory for the result of His lifework.

The children. That is, the children mentioned in v. 13. Are partakers. Or, “have been made sharers.” The children share a common human nature. He also. That is, Christ. Took part. The form of the Greek verb suggests the thought of taking hold of something not previously possessed. This was true of Jesus: He was divine, but He took our human nature, mysteriously blending the two natures in one (see on John 1:14). That He might enter into all the experiences of mankind, Christ became man. Through death. That is, his sacrificial death on the cross (cf. v. 9). When Jesus died on the cross, Satan appeared to have triumphed; for it seemed that even the Son of God acknowledged Satan’s power of death and became subject to it. But God had another purpose. Destroy. Gr. katargeō, “to render null and void,” “to destroy” (see on Rom. 3:3). Already Satan’s power over death has been broken, for though natural death still reigns, the resurrection is assured (see 1 Cor. 15:20–22, 51–57). Finally the originator of sin and the author of death will himself be annihilated (see on Rev. 20:10).

That had the power. Satan has the power of death because he is the originator of sin, and death results from sin (see on Rom. 5:12). His kingdom is a kingdom of death, and in it he rules. As sin rules in our lives, so death rules, and so Satan rules. Christ was the one who entered the strong man’s house (Mark 3:27), bound the enemy, and took away his prisoners. Christ entered the realm of death—Satan’s stronghold—and wrested from Satan his prey. When he thought he had Christ in his power, when the tomb was sealed and Christ locked in, Satan exulted. But Christ burst the bonds of death and walked forth from the grave, for “it was not possible that he should be holden of it” (Acts 2:24). Not only did Christ Himself rise, but “the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection” (Matt. 27:52, 53). And so, though the “strong man armed keepeth his palace, … a stronger than he shall come upon him, and overcome him” (Luke 11:21, 22). The stronger man, Christ, entered the realm of death, and in death overcame him who had the power of death, took away his captives, and spoiled his house (Matt. 12:29); “and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Col. 2:15). Henceforth, death for the believers is but a sleep; they rest in peace until God calls them. For many it will even be a blessed sleep (Rev. 14:13). Christ “hath abolished death” (2 Tim. 1:10). He has “the keys of hell and of death” (Rev. 1:18; cf. 1 Cor. 15:51–57). Devil. Gr. diabolos (see on Matt. 4:1).

Ellen G. White

Deliver. Gr. apallassō, “to free” “to release.” Christ came to free men from bondage to sin and death. Fear of death. This is the condition of the unredeemed. Millions are in bondage to sin and are longing for deliverance. They fear the present; they fear the future; they fear life; they fear death. Is there any hope or comfort or deliverance? The answer is that Christ has destroyed the power of Satan, has abolished death, and has delivered, and will deliver, them from the fears that have bound them. All their lifetime. Man is born in sin. He continues in servile bondage until released by Christ. Bondage. Or, “slavery.” For comment on the bondage of sin see on Rom. 8:15.

Verily. Gr. dēpou, “of course.” Took … on. Gr. epilambanomai, “to take hold of,” “to grasp,” “to be concerned with,” “to take an interest in,” “to help.” The question is, Which of these varied meanings applies in the text under consideration? The KJV supplies the word “nature,” but the tense of the Greek verb is against this. The Greek reads, “is taking hold of,” if the meaning “to take hold of” is adopted. The incarnation would hardly be described as an event now going on, as the present tense would imply. Furthermore, the “wherefore” of v. 17 does not naturally follow a reference to the incarnation in v. 16. The meaning “to help,” is well suited to the context and the Greek construction. It suggests the reading, “It is not angels that Christ is helping but members of the human family.” The meaning “to be concerned with” also makes good sense. Adopting it, the verse would read, “For surely he is not concerned with angels, but he is concerned with the seed of Abraham.” Man is in need of redemption and capable of restoration, and it is he about whom Christ is anxious as far as the plan of redemption is concerned. The meaning “to take an interest in” is also suitable.

The seed of Abraham. Here probably synonymous with “man.” There is no attempt to exclude the Gentiles. Perhaps the spiritual seed is designated (Gal. 3:29).

Ellen G. White

Wherefore. That is, because He was concerned with man (see on v. 16). In all things. Christ must become man so completely and fully that it can never be said that He is a stranger to any temptation, any sorrow, any trial or suffering that men must pass through. Behoved. Gr. opheilō, “to owe,” “to be indebted,” “must,” “ought.” Compare the use of the verb and related nouns in Matt. 18:30, 34; 23–16; Luke 16:6, 7; John 13:14; 1 Cor. 5:10; 2 Thess. 2:13. Made like. For the reason stated subsequently, namely, to qualify Him for the position of high priest. Although this does not mean that His experiences must be identical with ours in every respect—for a thousand lifetimes would not be sufficient for that—it does mean that the trials must be representative, and must in principle include all that man has to suffer, and that in severity they must fully measure up to all that men have to bear. Might be. Or, “might become.” Merciful and faithful. These two characteristics are necessary to a just ministry. Mercy alone might be too lenient and might ignore justice. Faithfulness provides a balance to mercy, as it considers the rights and duties of both the offender and the offended. As high priest Christ must be kind and understanding toward the offender, but He must also be true to justice and not ignore the law. Faithfulness will keep the delicate balance between unconditional mercy and unrelenting justice. The high priest must consider the sinner, but he must also consider the one sinned against. He must be faithful to his trust as well as merciful to the transgressor. High priest. The subject of Christ as high priest is here introduced and is later more fully developed (see chs. 3; 5; 7–10). Things pertaining to God. That is, matters of divine service. The Greek phrase thus translated occurs in the LXX of Ex. 4:16, with reference to Moses’ relationship to God in regard to Aaron. To make reconciliation. Gr. hilaskomai. For the meaning of this verb and related nouns see on Rom. 3:25. The verb occurs only here and in Luke 18:13, where it is rendered “to be merciful.”

Ellen G. White

Being tempted. Gr. peirazō, “to test,” “to prove,” “to tempt” (see on Matt. 4:1). The human nature of Christ felt the full force of temptation. Otherwise, Christ would not have understood the terrific struggle of a poor sinner who is mightily tempted to yield. Christ was tempted in all points “like as we are” (Heb. 4:15). He actually suffered under temptation. How much Christ suffered in resisting temptation, the wilderness, Gethsemane, and Golgotha reveal. In the first two cases the temptation was so overwhelming that it seems He would have died under the impact had not an angel been sent to strengthen Him (Matt. 4:11; Luke 22:43). The cup was not removed, despite His prayer. He must drink it. To these experiences the author evidently refers when he says, “Ye have not yet resisted unto blood, striving against sin” (Heb. 12:4). Christ did resist unto blood.

Able to succour. Or, “able to help.” By successfully resisting temptation and patiently enduring suffering Christ overcame the tempter. We are now contending with a defeated foe. Christ’s victory is our assurance of victory. See on Matt. 4:1. It is an ever-present source of comfort to the Christian to know that Christ understands our sorrows and perplexities, and sympathizes with us. If Christ had not become man, the question might easily have arisen, How can we know that God loves and cares for us when He has never experienced the trials we encounter, has never been poor or forsaken, and has never known what it is to be alone and face an unknown future? He asks us to be faithful to death, but has He ever faced the issues we face? If He were one of us and one with us, He would know how hard it is to meet certain trials. But if He has never been man, does He really know all our sorrows, and can He sympathize with us when we stray? To this the answer is that God does know, and that it was not for His sake, but for ours, that He became poor; it was not for His sake but for ours that He suffered and died. We needed the demonstration that Christ came to give, or we would never have known the deep love of God for suffering humanity. Besides, we would never have known the suffering that sin has brought to the heart of God.

Ellen G. White