返回Chapter 2
Chapter 2
Chapter Two
Heb. 2:1. Therefore we ought to give the more earnest heed to the things which we have heard,
Since, he says, so great is the superiority of the Son who spoke to us over the prophets and angels, the ministers of the Old Testament, what He said must be heeded more than the law. But he did not say this directly, so as not to shock them at the beginning; he left it to them to draw this conclusion from what follows. He says this not comparing the Old Testament with the New — no, but against the opinion of those who speak with great glory of the Old Testament and neglect the New.
Heb. 2:1. lest we drift away. (μή ποτέ παραρρυῶμεν)
That is, so that we might not perish. He borrowed the expression from Proverbs: "my son," says the Wise One, "do not let them slip away" (μὴ παραρρύης) (Prov. 3:21), expressing both the ease of falling away and the gravity of perdition. For what has fallen away is difficult to restore.
Heb. 2:2. For if the word spoken through Angels was steadfast,
Here he reveals his intention. By the word spoken through angels, one must understand either the Ten Commandments, for it is true that angels were present at that time, to whom the Hebrew people had been entrusted, and they produced the trumpet sounds, fire, darkness, and the rest, as it says in the Epistle to the Galatians: "it was ordained through angels" (Gal. 3:19), and in another place: "who received the law at the disposition of angels" (Acts 7:53); or by the word one must understand all the commandments in the Old Testament delivered through angels, as for example, at the place of weeping during the time of the judges, and with Samson (Judg. 2:1, 13:3). Therefore he did not say "the law," but "the word," in order to indicate this. So then, all this was "steadfast," that is, it was true and the threats were carried out, and nothing of it was lost.
Heb. 2:2. Every transgression and disobedience received a just recompense,
Not so that one thing received punishment and another did not; but "every," and nothing remained unpunished. He calls punishment a recompense, and although this word is used in a good sense, the apostle does not concern himself with expressions.
Heb. 2:3. How then shall we escape, if we neglect so great a salvation,
There "the word," here "salvation." If there was salvation there too, it was not great: they were delivered from enemies and received earthly goods; but here it is far greater. Therefore he also said, "so great." For the destruction of death, the perdition of demons, the Kingdom of Heaven—all this comes to you by the word of the Son.
Heb. 2:3. Having been first spoken by the Lord, it was confirmed to us by those who heard Him,
Lending credibility to his words, he says that this salvation was proclaimed not through prophets or angels, but received its beginning from the Master of all Himself, from the very Source; then it spread among us truly and reliably through eyewitnesses of the Word and servants. Luke also speaks of this (Luke 1:2). They firmly instructed us. How then does the apostle say in another place: he did not hear it from men (Gal. 1:12)? Because there it was important and necessary to insist on the thought that he did not learn from men. For he was accused of not having heard the Lord, and therefore he was in danger that his preaching would not be believed by his disciples. But now there is no such need for this. For he was not preaching to the Jews, nor was it among them that he was accused of having learned from men and not from Christ. Or, by citing here the words: "with God bearing witness by signs and wonders," he shows that he received this not from men, but from God.
Heb. 2:4. God also bearing witness with signs and wonders,
Having said "was confirmed," he shows how. Lest anyone say that the hearers were mistaken, he says: God bore witness together with them; He would not have borne witness if they themselves had invented anything. They bear witness, he says; God also bears witness together with them — not by voice, but by signs and wonders, which confirmed what they were saying. Therefore we believe God, and not men.
Heb. 2:4. and various powers,
Expressing the abundance of gifts, he said "various." Since sorcerers also perform many signs, he therefore said "powers." Those signs are not powers, but weakness, fabrication, and empty phantoms.
Heb. 2:4. and by distributions of the Holy Spirit according to His will?
And he added this for the very same reason. For the signs of sorcerers are not from the Holy Spirit, but deceptions of unclean demons. He gives to understand something else as well. Probably there were not many people there who had spiritual gifts, which had diminished because the believers were less zealous. Therefore, to console them in this, he says that the "distributions of the Spirit" occur according to "His will." He knows what is beneficial for each person, and thus distributes grace. Often someone does not receive gifts because of an impure life; often a person of pure life also does not receive gifts, so that he would not become proud. This is precisely why they were imparted more to humble and simple people.
Heb. 2:5. For not to Angels did God subject the world to come,
Showing further the superiority of the Son over the angels, he says that God subjected the universe, that is, this world, not to them but to the Son. He calls it "the world to come," because the Son of God always existed, while it was yet to appear, since obviously it did not exist before. Therefore, in relation to the eternal existence of the Son, the universe was indeed the world to come.
Heb. 2:5. of which we speak;
That is, about the universe, of which it was said above: "when He brings the Firstborn into the world" (Heb. 1:6). Therefore, let not your erring mind seek another universe. Some understood the coming universe as the future world. About this world, he says, is our entire discourse. Then the angels will stand by as servants, while the Son will be seated as Judge.
Heb. 2:6. 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?
Heb. 2:7. You made him a little lower than the Angels; with glory and honor You crowned him, and set him over the works of Your hands,
Heb. 2:8. He put all things in subjection under his feet.
He does not name the one spoken of, since he is speaking with people well-versed in the Scriptures. All of this is said about humanity in general, but preeminently, however, it may refer to Christ according to the flesh. For He, the Son of God, visited the insignificant human nature and, having assumed it and united it with Himself, became above all.
Heb. 2:8. For when He subjected all things to him, He left nothing that was not subjected to him. But now we do not yet see all things subjected to him;
Since they were subjected to persecutions and suffered, lest they say: how can you say that all things are subjected, when we are being driven out and persecuted by His enemies? — does that mean they are not yet subjected and you are deceiving us? — therefore he says: do not be troubled and do not lose heart: all things will be subjected to Him. And in Scripture it says: "He subjected." That which will undoubtedly come to pass, though it has not yet come to pass, is spoken of as already accomplished. So do not grieve that you endure afflictions: the preaching has not yet conquered all, the time of complete subjection has not yet come, but without doubt they will be subjected.
Heb. 2:9. But we see Jesus, Who was made a little lower than the angels, crowned with glory and honor for the suffering of death,
He endeavors to show that what was said pertains to Christ, and says: although the expression "He subjected all things" would seem to refer only to Him, nevertheless we have shown that this too will undoubtedly be fulfilled. But to be made a little lower than the angels pertains more to Him than to us. For He, having spent three days in Hades as a man, was made only a little lower than the angels, since they are entirely free from death. But we, being subject to corruption for a long time, are not a little but very much lower in comparison with them. And to be "crowned with glory and honor" for suffering pertains more to Him than to us. By saying "for the suffering of death," the apostle indicated a true death — not an apparition of death; it was genuine suffering. He reminded them of the cross and death in order to persuade them to bear misfortunes courageously, looking to the Teacher. But the cross, he says, became glory and honor for Him; therefore your misfortunes and sufferings should also be glory and honor for you. So why do you flee from that which crowns you? He suffered for you, a servant; will you not endure suffering for Him, the Lord?
Heb. 2:9. By the grace of God, He tasted death for all.
Not out of obligation, but by grace God gave His Son over to death, and not for believers only, but for the whole world. Although not all were saved, He fulfilled His part. He said beautifully: "taste." For indeed, as if merely tasting, since He remained in death for a short time, He immediately rose again. And in this respect too He is, consequently, better than the angels, because He showed Himself to be above death. Just as a physician, seeing a sick person afraid to take the medicine prepared for him, first tastes it himself in order to persuade the sick person to resolve to take it: so also the Lord, seeing us fearing death, Himself tasted it, though He had no need of it. He was not subject to death, but did everything by grace, in order to show its insignificance and to persuade us to go boldly to death. The Nestorians, distorting Scripture, say: apart from (χωρίς) God He tasted it for all, in order to maintain the idea that Divinity was not with the crucified Christ, since it was not united with Him personally, but only by condition. One Orthodox writer, ridiculing their nonsense, said: let Scripture have the meaning you say it does — even in that case what is said speaks in our favor. For apart from (χωρίς) God, the Lord died for all and for the angels themselves, in order to destroy their enmity against us and to win them joy.
Heb. 2:10. For it was fitting that He, for Whom are all things
That is, to the Father, from Him are all things, that is, He is the cause of all things.
Heb. 2:10. and through Whom all things exist,
Look, the expression "from Whom" is applied to the Father. If it were degrading and befitting only the Son, it would not be applied to the Father. Understand, then, what the expression "from Whom" means. Since he said "for Whom are all things," lest anyone think something absurd, namely that He has need of all things — for the preposition "for" has such a meaning, as for example if we say "for the sake of (δια – for the sake of, on account of) man creation was made" — the apostle added the expression "from Whom," explaining that "for Whom" must be understood the same as "through Him," that is, that all things came from Him. Therefore, when it is said of the Son as well, "from Whom," take this as meaning: from Him.
Heb. 2:10. Leading many sons to glory, He made the captain of their salvation perfect through sufferings.
This is connected with the preceding: "crowned with glory and honor." The meaning of the words is as follows. The Father acted in a manner worthy of His love for mankind, in that the Firstborn of all the sons who are to enjoy His glory, He showed to be the most glorious of all through sufferings, so as to show the rest as well how one ought to endure sufferings. "The captain of salvation," that is, the author. See what a distinction there is between Him and us. Although He too is a Son and we are sons, He saves while we are saved: we are united with Him and again separated. "Bringing many sons to glory" — through this we are united. "The captain of their salvation" — through this we are separated. Note that sufferings are perfection and a means to salvation: that the one who suffered for someone not only brings benefit to that person, but himself becomes more glorious and more perfect. By perfection understand here the glory with which He was glorified, and understand it in relation to His humanity — or, that by nature He had glory, only among us He was without glory, since He was not recognized. But when after the cross He was recognized and glorified, they say that He received the glory which He had by nature, and did not receive it from us. Saint Cyril calls perfection the immortality which Christ lacked in His humanity; the Father supplied it to Him through the resurrection. When He rose, death no longer has dominion over Him. And He deemed all of nature worthy of this perfection.
Heb. 2:11. For both He who sanctifies and those who are sanctified are all of One;
Here again he shows that we are brothers of Christ and are so greatly honored. For, he says, "He who sanctifies," that is, Christ, and "those who are sanctified," that is, we, "are all from One," that is, the Father. But He is truly the genuine Son and from the very essence of the Father, while we are creatures. Notice also the superiority in the expressions. He sanctifies, we are sanctified. Hence both the identity and the superiority.
Heb. 2:11. Therefore He is not ashamed to call them brethren,
Look, here too is His superiority. For by the expression "is not ashamed" he shows that this does not belong to nature, but to the tender love of the One Who is not ashamed. Although we are indeed from One, there is a great difference between us, as between the Creator and creatures.
Heb. 2:11. saying:
Heb. 2:12. I will declare Your name to My brethren, in the midst of the church I will sing praise to You. (cf. Ps. 21:23)
Having assumed the flesh, He also assumed brotherhood; together with the flesh came brotherhood as well. But here again there is preeminence. I will declare, He says, to those who are darkened, who do not know; similar to this is: "I have manifested Your name to the men" (John 17:6).
Heb. 2:13. And again: I will put my trust in Him.
Through this He also shows that He became man and our brother. For just as each of men, so He Himself also hopes in Him, that is, in the Father. At the same time He shows us that we should hope in God alone, since He Himself, being the Son and lacking nothing, nevertheless says that He hopes in the Father. Some have interpreted it thus: since, they say, above he called Christ a brother, and below a Father, in the middle he shows that these are names of the dispensation of the last times; but His pre-eternal name is God. Who in the proper sense hopes in another, if not in God? As if he were saying: hearing that He is brother and father, do not think that He is one of many; He is God, he says, in Him, as Scripture testifies, one must hope, so that here the speech is not from the person of Christ, but from the prophet, saying: I, the prophet, will hope in Christ Himself, as God. But such an understanding is not perfect.
Heb. 2:13. Here I am and the children whom God has given Me. (cf. Isa. 8:18)
Here he calls Christ our Father. "Gave" signifies the Father's good pleasure that He should become incarnate. If He had not been well pleased for the Son to become incarnate, He would not have had children either.
Heb. 2:14. Since then the children are partakers of flesh and blood, He also Himself likewise partook of the same,
So let those be put to shame who say that He came as a phantom and an apparition. For the apostle did not merely say that He partook of flesh and blood, as the children, that is, the rest of mankind — though even if he had said it that way, it would have been sufficient to affirm that He was truly incarnate — but he also added "likewise," in order to confirm His identity with us and His true incarnation.
Heb. 2:14. that through death He might destroy him who had the power of death, that is, the devil,
He presents the reason for the economy [of salvation]. So that, he says, by His own death, which He assumed, having evidently partaken of flesh and blood, He might destroy the devil, who holds the power of death. In what way? — through sin. Since he caused people to sin as a result of that first disobedience, he was the author of death and wielded it like some soldier and powerful weapon against human nature. Therefore Christ also used that very same weapon against him. Truly, it is a matter of great power and wisdom to slay the enemy with the weapon by which he had slain many. Some have understood it this way: the one who holds, they say, sin, that is, the devil, since sin constitutes the power and strength of death.
Heb. 2:15. And deliver those who through fear of death were all their lifetime subject to bondage.
That is, to deliver those who were slaves of death, feared it, and were subject to it, that is, were held in bondage to it, since it had not yet been destroyed. Or, that the ancient people lived in constant fear, always expecting that they would die, and in such fear they could feel no pleasure. This is what the apostle hints at when he says, "through all their life." So they were subject to bondage, that is, they always trembled before death, like slaves of a cruel master, enjoying nothing joyful. From this, understand that whoever fears death is not free and is a slave of everything. And this is a consolation for suffering believers, if now those who are persecuted and bound in chains lead a more pleasant and freer life than the ancients who seemed to live in luxury when death had power. Those, shaken by the fear of death, were slaves, but you are free from this fear.
Heb. 2:16. For He does not take hold of angels,
That is, the Lord did not unite Himself with the angelic nature, nor did He assume it. This shows the great love of God for the human race. What He did not grant to the angels, he says, He gave to men — to assume flesh from them.
Heb. 2:16. But He takes on the seed of Abraham.
He did not say "took hold of," but "takes hold of," to show that He overtook our nature, which was fleeing and had gone far away; and, having overtaken it, He took hold of it and clothed Himself in it, uniting it with Himself and stopping it as it fled from Him. He did not say "the nature of men," but "the seed of Abraham," partly wishing to exalt them and show that their lineage is honorable, and that they have in this an advantage over the Gentiles, since the Lord is from them; for Paul always gratifies them in whatever is harmful to no one; and partly reminding them of the promise: "for all the land which you see, to you will I give it, and to your seed forever" (Gen. 13:15).
Heb. 2:17. Therefore He had to be made like His brethren in all things,
Since, he says, He was pleased to accept our nature, it was entirely consistent for Him to become like us in all things, that is, to be born, to be brought up, to grow, to endure all that was necessary, and finally, to die; this is what it means — to become like us in all things.
Heb. 2:17. To be a merciful and faithful high priest before God,
It was for nothing other, he says, than to through it have mercy on us and restore the deeply fallen that He assumed our flesh. In what way? By becoming our high priest and bearing that flesh which He received from us, in place of some other sacrifice, in order to cleanse us from sins and to be our mediator before God; for we were at enmity with Him. "Faithful" — meaning: true, one who could fulfill the work of a high priest; for it is the duty of a true high priest to free from sins those of whom he is high priest; or that He is acceptable to God in His mediation before Him.
Heb. 2:17. For the propitiation of the sins of the people.
He showed what it means: "faithful before God," that is, to cleanse the sins of the people. In this is the great proof of His love, that He did everything to expiate sins. Why did he not say: the sins of the world, but: of the people? Because the Lord first of all had care for the Jews, for whose sake He also came primarily, so that when they are saved, through them the rest would also be saved, although the opposite turned out to be the case. And the angel says to Joseph: "for He shall save His people from their sins" (Matt. 1:21). Thus he shows here the nobility of the Jews and what great care they were deemed worthy of from the Lord.
Heb. 2:18. For in that He Himself has suffered, being tempted, He is able to help those who are being tempted.
This, it would seem, is humiliation, humble and unworthy of God. When Paul speaks of the flesh, he touches on everything humiliating, yet not unworthy of the flesh; and there is nothing surprising in this, since even concerning the Father who did not become incarnate, Scripture says much that is anthropomorphic and lowly: "The Lord looked down from heaven upon the children of men, to see" (Ps. 13:2), and: "I will go down and see" (Gen. 18:21), and a great multitude of similar expressions. Therefore, much more is said concerning Christ, who became incarnate and suffered in the flesh, especially for the complete reassurance of the listeners and on account of their weakness; for even people consider experience to be the surest of all means. The meaning of the words is this. He knew not only as God, but also as a man, tested in all things — and the very flesh of Christ endured many sufferings. He knew what temptation is; therefore He can help, or in other words, He is ready to be always compassionate.
Heb. 2:1. Therefore we ought to give the more earnest heed to the things which we have heard,
Since, he says, so great is the superiority of the Son who spoke to us over the prophets and angels, the ministers of the Old Testament, what He said must be heeded more than the law. But he did not say this directly, so as not to shock them at the beginning; he left it to them to draw this conclusion from what follows. He says this not comparing the Old Testament with the New — no, but against the opinion of those who speak with great glory of the Old Testament and neglect the New.
Heb. 2:1. lest we drift away. (μή ποτέ παραρρυῶμεν)
That is, so that we might not perish. He borrowed the expression from Proverbs: "my son," says the Wise One, "do not let them slip away" (μὴ παραρρύης) (Prov. 3:21), expressing both the ease of falling away and the gravity of perdition. For what has fallen away is difficult to restore.
Heb. 2:2. For if the word spoken through Angels was steadfast,
Here he reveals his intention. By the word spoken through angels, one must understand either the Ten Commandments, for it is true that angels were present at that time, to whom the Hebrew people had been entrusted, and they produced the trumpet sounds, fire, darkness, and the rest, as it says in the Epistle to the Galatians: "it was ordained through angels" (Gal. 3:19), and in another place: "who received the law at the disposition of angels" (Acts 7:53); or by the word one must understand all the commandments in the Old Testament delivered through angels, as for example, at the place of weeping during the time of the judges, and with Samson (Judg. 2:1, 13:3). Therefore he did not say "the law," but "the word," in order to indicate this. So then, all this was "steadfast," that is, it was true and the threats were carried out, and nothing of it was lost.
Heb. 2:2. Every transgression and disobedience received a just recompense,
Not so that one thing received punishment and another did not; but "every," and nothing remained unpunished. He calls punishment a recompense, and although this word is used in a good sense, the apostle does not concern himself with expressions.
Heb. 2:3. How then shall we escape, if we neglect so great a salvation,
There "the word," here "salvation." If there was salvation there too, it was not great: they were delivered from enemies and received earthly goods; but here it is far greater. Therefore he also said, "so great." For the destruction of death, the perdition of demons, the Kingdom of Heaven—all this comes to you by the word of the Son.
Heb. 2:3. Having been first spoken by the Lord, it was confirmed to us by those who heard Him,
Lending credibility to his words, he says that this salvation was proclaimed not through prophets or angels, but received its beginning from the Master of all Himself, from the very Source; then it spread among us truly and reliably through eyewitnesses of the Word and servants. Luke also speaks of this (Luke 1:2). They firmly instructed us. How then does the apostle say in another place: he did not hear it from men (Gal. 1:12)? Because there it was important and necessary to insist on the thought that he did not learn from men. For he was accused of not having heard the Lord, and therefore he was in danger that his preaching would not be believed by his disciples. But now there is no such need for this. For he was not preaching to the Jews, nor was it among them that he was accused of having learned from men and not from Christ. Or, by citing here the words: "with God bearing witness by signs and wonders," he shows that he received this not from men, but from God.
Heb. 2:4. God also bearing witness with signs and wonders,
Having said "was confirmed," he shows how. Lest anyone say that the hearers were mistaken, he says: God bore witness together with them; He would not have borne witness if they themselves had invented anything. They bear witness, he says; God also bears witness together with them — not by voice, but by signs and wonders, which confirmed what they were saying. Therefore we believe God, and not men.
Heb. 2:4. and various powers,
Expressing the abundance of gifts, he said "various." Since sorcerers also perform many signs, he therefore said "powers." Those signs are not powers, but weakness, fabrication, and empty phantoms.
Heb. 2:4. and by distributions of the Holy Spirit according to His will?
And he added this for the very same reason. For the signs of sorcerers are not from the Holy Spirit, but deceptions of unclean demons. He gives to understand something else as well. Probably there were not many people there who had spiritual gifts, which had diminished because the believers were less zealous. Therefore, to console them in this, he says that the "distributions of the Spirit" occur according to "His will." He knows what is beneficial for each person, and thus distributes grace. Often someone does not receive gifts because of an impure life; often a person of pure life also does not receive gifts, so that he would not become proud. This is precisely why they were imparted more to humble and simple people.
Heb. 2:5. For not to Angels did God subject the world to come,
Showing further the superiority of the Son over the angels, he says that God subjected the universe, that is, this world, not to them but to the Son. He calls it "the world to come," because the Son of God always existed, while it was yet to appear, since obviously it did not exist before. Therefore, in relation to the eternal existence of the Son, the universe was indeed the world to come.
Heb. 2:5. of which we speak;
That is, about the universe, of which it was said above: "when He brings the Firstborn into the world" (Heb. 1:6). Therefore, let not your erring mind seek another universe. Some understood the coming universe as the future world. About this world, he says, is our entire discourse. Then the angels will stand by as servants, while the Son will be seated as Judge.
Heb. 2:6. 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?
Heb. 2:7. You made him a little lower than the Angels; with glory and honor You crowned him, and set him over the works of Your hands,
Heb. 2:8. He put all things in subjection under his feet.
He does not name the one spoken of, since he is speaking with people well-versed in the Scriptures. All of this is said about humanity in general, but preeminently, however, it may refer to Christ according to the flesh. For He, the Son of God, visited the insignificant human nature and, having assumed it and united it with Himself, became above all.
Heb. 2:8. For when He subjected all things to him, He left nothing that was not subjected to him. But now we do not yet see all things subjected to him;
Since they were subjected to persecutions and suffered, lest they say: how can you say that all things are subjected, when we are being driven out and persecuted by His enemies? — does that mean they are not yet subjected and you are deceiving us? — therefore he says: do not be troubled and do not lose heart: all things will be subjected to Him. And in Scripture it says: "He subjected." That which will undoubtedly come to pass, though it has not yet come to pass, is spoken of as already accomplished. So do not grieve that you endure afflictions: the preaching has not yet conquered all, the time of complete subjection has not yet come, but without doubt they will be subjected.
Heb. 2:9. But we see Jesus, Who was made a little lower than the angels, crowned with glory and honor for the suffering of death,
He endeavors to show that what was said pertains to Christ, and says: although the expression "He subjected all things" would seem to refer only to Him, nevertheless we have shown that this too will undoubtedly be fulfilled. But to be made a little lower than the angels pertains more to Him than to us. For He, having spent three days in Hades as a man, was made only a little lower than the angels, since they are entirely free from death. But we, being subject to corruption for a long time, are not a little but very much lower in comparison with them. And to be "crowned with glory and honor" for suffering pertains more to Him than to us. By saying "for the suffering of death," the apostle indicated a true death — not an apparition of death; it was genuine suffering. He reminded them of the cross and death in order to persuade them to bear misfortunes courageously, looking to the Teacher. But the cross, he says, became glory and honor for Him; therefore your misfortunes and sufferings should also be glory and honor for you. So why do you flee from that which crowns you? He suffered for you, a servant; will you not endure suffering for Him, the Lord?
Heb. 2:9. By the grace of God, He tasted death for all.
Not out of obligation, but by grace God gave His Son over to death, and not for believers only, but for the whole world. Although not all were saved, He fulfilled His part. He said beautifully: "taste." For indeed, as if merely tasting, since He remained in death for a short time, He immediately rose again. And in this respect too He is, consequently, better than the angels, because He showed Himself to be above death. Just as a physician, seeing a sick person afraid to take the medicine prepared for him, first tastes it himself in order to persuade the sick person to resolve to take it: so also the Lord, seeing us fearing death, Himself tasted it, though He had no need of it. He was not subject to death, but did everything by grace, in order to show its insignificance and to persuade us to go boldly to death. The Nestorians, distorting Scripture, say: apart from (χωρίς) God He tasted it for all, in order to maintain the idea that Divinity was not with the crucified Christ, since it was not united with Him personally, but only by condition. One Orthodox writer, ridiculing their nonsense, said: let Scripture have the meaning you say it does — even in that case what is said speaks in our favor. For apart from (χωρίς) God, the Lord died for all and for the angels themselves, in order to destroy their enmity against us and to win them joy.
Heb. 2:10. For it was fitting that He, for Whom are all things
That is, to the Father, from Him are all things, that is, He is the cause of all things.
Heb. 2:10. and through Whom all things exist,
Look, the expression "from Whom" is applied to the Father. If it were degrading and befitting only the Son, it would not be applied to the Father. Understand, then, what the expression "from Whom" means. Since he said "for Whom are all things," lest anyone think something absurd, namely that He has need of all things — for the preposition "for" has such a meaning, as for example if we say "for the sake of (δια – for the sake of, on account of) man creation was made" — the apostle added the expression "from Whom," explaining that "for Whom" must be understood the same as "through Him," that is, that all things came from Him. Therefore, when it is said of the Son as well, "from Whom," take this as meaning: from Him.
Heb. 2:10. Leading many sons to glory, He made the captain of their salvation perfect through sufferings.
This is connected with the preceding: "crowned with glory and honor." The meaning of the words is as follows. The Father acted in a manner worthy of His love for mankind, in that the Firstborn of all the sons who are to enjoy His glory, He showed to be the most glorious of all through sufferings, so as to show the rest as well how one ought to endure sufferings. "The captain of salvation," that is, the author. See what a distinction there is between Him and us. Although He too is a Son and we are sons, He saves while we are saved: we are united with Him and again separated. "Bringing many sons to glory" — through this we are united. "The captain of their salvation" — through this we are separated. Note that sufferings are perfection and a means to salvation: that the one who suffered for someone not only brings benefit to that person, but himself becomes more glorious and more perfect. By perfection understand here the glory with which He was glorified, and understand it in relation to His humanity — or, that by nature He had glory, only among us He was without glory, since He was not recognized. But when after the cross He was recognized and glorified, they say that He received the glory which He had by nature, and did not receive it from us. Saint Cyril calls perfection the immortality which Christ lacked in His humanity; the Father supplied it to Him through the resurrection. When He rose, death no longer has dominion over Him. And He deemed all of nature worthy of this perfection.
Heb. 2:11. For both He who sanctifies and those who are sanctified are all of One;
Here again he shows that we are brothers of Christ and are so greatly honored. For, he says, "He who sanctifies," that is, Christ, and "those who are sanctified," that is, we, "are all from One," that is, the Father. But He is truly the genuine Son and from the very essence of the Father, while we are creatures. Notice also the superiority in the expressions. He sanctifies, we are sanctified. Hence both the identity and the superiority.
Heb. 2:11. Therefore He is not ashamed to call them brethren,
Look, here too is His superiority. For by the expression "is not ashamed" he shows that this does not belong to nature, but to the tender love of the One Who is not ashamed. Although we are indeed from One, there is a great difference between us, as between the Creator and creatures.
Heb. 2:11. saying:
Heb. 2:12. I will declare Your name to My brethren, in the midst of the church I will sing praise to You. (cf. Ps. 21:23)
Having assumed the flesh, He also assumed brotherhood; together with the flesh came brotherhood as well. But here again there is preeminence. I will declare, He says, to those who are darkened, who do not know; similar to this is: "I have manifested Your name to the men" (John 17:6).
Heb. 2:13. And again: I will put my trust in Him.
Through this He also shows that He became man and our brother. For just as each of men, so He Himself also hopes in Him, that is, in the Father. At the same time He shows us that we should hope in God alone, since He Himself, being the Son and lacking nothing, nevertheless says that He hopes in the Father. Some have interpreted it thus: since, they say, above he called Christ a brother, and below a Father, in the middle he shows that these are names of the dispensation of the last times; but His pre-eternal name is God. Who in the proper sense hopes in another, if not in God? As if he were saying: hearing that He is brother and father, do not think that He is one of many; He is God, he says, in Him, as Scripture testifies, one must hope, so that here the speech is not from the person of Christ, but from the prophet, saying: I, the prophet, will hope in Christ Himself, as God. But such an understanding is not perfect.
Heb. 2:13. Here I am and the children whom God has given Me. (cf. Isa. 8:18)
Here he calls Christ our Father. "Gave" signifies the Father's good pleasure that He should become incarnate. If He had not been well pleased for the Son to become incarnate, He would not have had children either.
Heb. 2:14. Since then the children are partakers of flesh and blood, He also Himself likewise partook of the same,
So let those be put to shame who say that He came as a phantom and an apparition. For the apostle did not merely say that He partook of flesh and blood, as the children, that is, the rest of mankind — though even if he had said it that way, it would have been sufficient to affirm that He was truly incarnate — but he also added "likewise," in order to confirm His identity with us and His true incarnation.
Heb. 2:14. that through death He might destroy him who had the power of death, that is, the devil,
He presents the reason for the economy [of salvation]. So that, he says, by His own death, which He assumed, having evidently partaken of flesh and blood, He might destroy the devil, who holds the power of death. In what way? — through sin. Since he caused people to sin as a result of that first disobedience, he was the author of death and wielded it like some soldier and powerful weapon against human nature. Therefore Christ also used that very same weapon against him. Truly, it is a matter of great power and wisdom to slay the enemy with the weapon by which he had slain many. Some have understood it this way: the one who holds, they say, sin, that is, the devil, since sin constitutes the power and strength of death.
Heb. 2:15. And deliver those who through fear of death were all their lifetime subject to bondage.
That is, to deliver those who were slaves of death, feared it, and were subject to it, that is, were held in bondage to it, since it had not yet been destroyed. Or, that the ancient people lived in constant fear, always expecting that they would die, and in such fear they could feel no pleasure. This is what the apostle hints at when he says, "through all their life." So they were subject to bondage, that is, they always trembled before death, like slaves of a cruel master, enjoying nothing joyful. From this, understand that whoever fears death is not free and is a slave of everything. And this is a consolation for suffering believers, if now those who are persecuted and bound in chains lead a more pleasant and freer life than the ancients who seemed to live in luxury when death had power. Those, shaken by the fear of death, were slaves, but you are free from this fear.
Heb. 2:16. For He does not take hold of angels,
That is, the Lord did not unite Himself with the angelic nature, nor did He assume it. This shows the great love of God for the human race. What He did not grant to the angels, he says, He gave to men — to assume flesh from them.
Heb. 2:16. But He takes on the seed of Abraham.
He did not say "took hold of," but "takes hold of," to show that He overtook our nature, which was fleeing and had gone far away; and, having overtaken it, He took hold of it and clothed Himself in it, uniting it with Himself and stopping it as it fled from Him. He did not say "the nature of men," but "the seed of Abraham," partly wishing to exalt them and show that their lineage is honorable, and that they have in this an advantage over the Gentiles, since the Lord is from them; for Paul always gratifies them in whatever is harmful to no one; and partly reminding them of the promise: "for all the land which you see, to you will I give it, and to your seed forever" (Gen. 13:15).
Heb. 2:17. Therefore He had to be made like His brethren in all things,
Since, he says, He was pleased to accept our nature, it was entirely consistent for Him to become like us in all things, that is, to be born, to be brought up, to grow, to endure all that was necessary, and finally, to die; this is what it means — to become like us in all things.
Heb. 2:17. To be a merciful and faithful high priest before God,
It was for nothing other, he says, than to through it have mercy on us and restore the deeply fallen that He assumed our flesh. In what way? By becoming our high priest and bearing that flesh which He received from us, in place of some other sacrifice, in order to cleanse us from sins and to be our mediator before God; for we were at enmity with Him. "Faithful" — meaning: true, one who could fulfill the work of a high priest; for it is the duty of a true high priest to free from sins those of whom he is high priest; or that He is acceptable to God in His mediation before Him.
Heb. 2:17. For the propitiation of the sins of the people.
He showed what it means: "faithful before God," that is, to cleanse the sins of the people. In this is the great proof of His love, that He did everything to expiate sins. Why did he not say: the sins of the world, but: of the people? Because the Lord first of all had care for the Jews, for whose sake He also came primarily, so that when they are saved, through them the rest would also be saved, although the opposite turned out to be the case. And the angel says to Joseph: "for He shall save His people from their sins" (Matt. 1:21). Thus he shows here the nobility of the Jews and what great care they were deemed worthy of from the Lord.
Heb. 2:18. For in that He Himself has suffered, being tempted, He is able to help those who are being tempted.
This, it would seem, is humiliation, humble and unworthy of God. When Paul speaks of the flesh, he touches on everything humiliating, yet not unworthy of the flesh; and there is nothing surprising in this, since even concerning the Father who did not become incarnate, Scripture says much that is anthropomorphic and lowly: "The Lord looked down from heaven upon the children of men, to see" (Ps. 13:2), and: "I will go down and see" (Gen. 18:21), and a great multitude of similar expressions. Therefore, much more is said concerning Christ, who became incarnate and suffered in the flesh, especially for the complete reassurance of the listeners and on account of their weakness; for even people consider experience to be the surest of all means. The meaning of the words is this. He knew not only as God, but also as a man, tested in all things — and the very flesh of Christ endured many sufferings. He knew what temptation is; therefore He can help, or in other words, He is ready to be always compassionate.