Bible Study Hebrews 2: 1-18

 

A Commentary of the Book of Hebrews

By Dr. Barry L. Jenkins

Text Used: King James Version

Bible Study Hebrews 2: 1-18

Text:

2 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.

Verse by verse commentary: 

Verse 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.”

Given that this final revelation surpasses the Old Testament dispensation and originates from an individual of higher standing than the angels, it is imperative that we accord significant attention to this admonition. Consequently, our level of responsibility has intensified.

The expression "let them slip" refers to the process of drifting away from these established truths, which represents a condition of neglect. While neglect is regrettable in any area of life, it is far more disastrous in the spiritual realm to hear the gospel message yet remain unresponsive. Indeed, no effort is needed to experience spiritual loss; it occurs simply through inaction.

Verse 2: “For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;”

To illustrate, when the two angelic messengers arrived at Sodom to announce its impending destruction, the city was decimated precisely as they had declared. Throughout history, every message conveyed by angels was carried out with total agreement with the initial announcement.

Verse 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;”

Since the New Covenant gospel was mediated by the Son, who surpasses the angels in status, the consequences for disregarding it are far more grave than the swift judgment seen under the old law. This highlights a significant principle: superior messengers and messages carry greater weight, meaning that increased privilege results in more severe penalties for those who neglect or disobey.

Furthermore, the mention of "them that heard him" illustrates the continuity of the gospel through successive generations of evangelism. The Hebrew people of that era were only able to receive the message because a prior generation of faithful witnesses had diligently shared it with them.

Verse 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?”

In the New Testament, the phrases "signs and wonders" and "divers miracles" denote specific supernatural acts. These were employed by God to validate the Savior's authority and to provide divine credentials for the ministries of Stephen and the apostles.

Verse 5: “For unto the angels hath he not put in subjection the world to come, whereof we speak.”

The phrase "Unto the angels hath he not put in subjection the world to come" refers to the upcoming millennial kingdom on earth. This verse conveys the idea that angels have never held dominion in the past and will not do so in the future. Instead, their role has always been, and will remain, that of messengers and servants.

Verse 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?”

This passage, along with the subsequent verses, is drawn from Psalm 8: 4-6. The use of the phrase "In a certain place" does not suggest the author was unaware of the specific source. Rather, the exact location of the text is secondary to its status as divinely inspired. Notably, the author of Hebrews remains anonymous as well, potentially to emphasize that the Holy Spirit serves as the true architect of all Scripture. In this context, "man" and "son of man" designate humanity as a whole rather than Christ specifically. The inquiry explores why God would concern Himself with mankind. As the following text reveals, the incarnation of Christ stands as the ultimate testimony of God's profound affection and esteem for humanity, as He chose to arrive not as an angel, but in human form.

Verse 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: “

Angelic beings were gifted with supernatural powers by the Creator, who afforded them unending access to the heavenly throne and exempted them from the experience of death.

Verse 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.”

The question arises: whose feet are being referenced in the statement, "Thou hast put all things in subjection under his feet"? This refers to Christ rather than humanity. While the earth remains under His sovereign authority, we do not yet witness all things submitted to Him because He is not exercising His rule at this time. When the Lord Jesus eventually reigns over the world, it will be transformed into a millennial paradise where crime, poverty, jails, and hospitals are no longer necessary. By citing Psalm 8, the author clarifies that the psalmist was identifying Christ, noting that this prophecy remains unfulfilled in the present day.

Verse 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.”

In a glorious declaration, the author notes that "we see Jesus," who, despite being "made a little lower than the angels, for the suffering of death," has attained the status of being "crowned with glory and honour". By specifically linking Psalm 8 to Jesus, the writer identifies Him as the Perfect Man and the pioneer of humanity's reclaimed authority over the world. Though He was briefly positioned below the angels, He now sits exalted at God's right hand.

Through His flawless life, sacrificial death, and subsequent glorification, Christ has paved the way for the eventual fulfillment of  Psalm 8 within the coming kingdom. In that future era, the victorious Christ—the second Adam—will re-establish dominion over all creation. The core intent behind His sacrifice was that "by the grace of God [He] should taste death for every man," thereby enabling all of humanity to share in His universal reign.

Verse 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.”

Although “all things” were created by Him and exist for His purpose, “it became him”—meaning it was entirely appropriate—to lead “many sons unto glory.” To achieve this, it was necessary “to make the captain (the originator) of their (extraordinary} salvation perfect through sufferings.”

While Christ remained morally and spiritually flawless, His human experience reached its full completion (perfection) through the endurance of suffering. By taking on our sin, He forged a profound identification with the human condition, gaining an intimate understanding of our weaknesses to serve as our compassionate High Priest.

The author’s argument emphasizes that Christ’s mission was not merely a rescue from death, but an invitation for us to share in His divine Glory. Just as He participates in our earthly trials, we are called to join Him in His celestial exaltation—a truly magnificent prospect for contemplation.

Verse 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,”

Developing the theme of the believer's unity with Christ, the author notes that "both he that sanctifieth and they who are sanctified are all of one". This means the Sanctifier and those being set apart share a unified origin and a common divine purpose. Consequently, Jesus is "not ashamed to call them brethren". This relationship is far more than a simple metaphor; it represents a literal union between the Redeemer and the redeemed. Furthermore, in accordance with ancient literary custom, the term "brothers" used here encompasses both brothers and sisters. 

Verse 12: “saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.”

The author highlights that the audience was witnessing the realization of Old Testament prophecy by citing Psalm 22:22. This passage details the trials and eventual victory of God’s faithful servant, stating: “I will declare thy name unto my brethren, in the midst of the church will I sing unto thee”. Here, the triumphant Messiah is understood to be the speaker of the words “my brethren.”

Verse 13: “And again, I will put my trust in him. And again, Behold I and the children which God hath given me.”

In a powerful display of solidarity, the Lord demonstrates His identification with His brethren through the words, "I will put my trust in him," which signifies a state of absolute reliance upon God. Through the person of Christ, we witness humanity as it was originally designed to exist. The phrase "Behold, I, and the children which God hath given me" serves to show that this same trust is meant to be mirrored by His brethren, underscoring the profound unity He shares with them.

The author's objective was to convey to the listeners their own role in the realization of these prophecies and their inclusion in the fullness of Christ. Having established the ways in which His children resemble Christ, the writer then highlights the necessity of Christ becoming like them—a transformation required to achieve their ultimate deliverance.

Verse 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;”

The author next built on the idea that “the children are ... flesh and blood and that he also himself likewise took part of the same, so that through death he might destroy him that had the power of death.” In fulfillment of the Old Testament pattern represented in the kinsman-redeemer, Christ’s death provided the payment required to redeem mankind. It may be said that Satan wields the power of death only insofar as he induces people to refuse the redemption provided by Christ. 

Verse 15: “and deliver them who through fear of death were all their lifetime subject to bondage.”

Beyond overcoming the dominion of death, the sacrificial death of Christ secured freedom for those who "were all their lifetime subject to bondage." By comparing life with death and liberty with enslavement, the author urged his audience to remain steadfast in their spiritual journey. Returning to old ways for the sake of ease would mean choosing death and captivity, whereas persevering leads to a life of true freedom. 

Verse 16: “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.”

Transitioning from a broad perspective to a more precise one, the writer emphasized to the audience that Christ did not adopt "the nature (form) of angels." Instead, He appeared as a man from the "seed of Abraham," taking on human rather than angelic nature. In doing so, He fulfilled the promise of being both the root and the stem of Jesse.

Verse 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.”

In his subsequent reasoning, the author emphasized the propriety of Christ being "made like unto his brethren". This identification allowed Him to serve as a compassionate and dependable High Priest in divine matters. As the Perfect Man, Jesus acts as a kinsman representing humanity before God, achieving reconciliation for the people's transgressions. His sacrificial death acted as a substitution, offering full atonement for sin and averting divine judgment. To accomplish this, Christ identified with fallen humanity and suffered in our place.

Verse 18: “For in that he himself hath suffered being tempted, he is able to succour them that are tempted.”

The author countered the idea that Christ's divinity prevents Him from truly empathizing with the struggles of His brethren. Because "he himself hath suffered being tempted," Christ possesses the personal experience necessary to provide genuine comfort and aid to those facing trials.