Heb 2:10, 5:8-10 | JFB | STEP | 10. For —giving a reason why "the grace of God" required that Jesus "should taste death." it became him —The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL ]. 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. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God. for whom —God the Father ( ). In the same is said of Christ. all things — Greek, " the universe of things," " the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist. in bringing —The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, ), a purpose which is accomplished in Jesus being "perfected through sufferings." many — ( ). "The Church" ( ), "the general assembly" ( ). sons —no longer children as under the Old Testament law, but sons by adoption. unto glory —to share Christ's "glory" ( ; compare ). Sonship, holiness ( ), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together ( ). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings." to make . . . perfect —"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM ]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," . I prefer, with CALVIN , understanding, "to make perfect as a completed sacrifice ": legal and official, not moral, perfection is meant: "to consecrate " (so the same Greek is translated ; compare Margin ) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" ( ). This agrees with , "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So : by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory ( accord with this sense). captain of, &c.—literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance ( ). The same Greek is in , " Author of our faith." , " Prince of life" ( ). Preceding others by His example, as well as the originator of our salvation.

Hebrews 2:10

10. For—giving a reason why "the grace of God" required that Jesus "should taste death."

it became him—The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. 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. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.

for whom—God the Father (Ro 11:36; 1Co 8:6; Re 4:11). In Col 1:16 the same is said of Christ.

all things—Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.

in bringing—The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Ga 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."

many— (Mt 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23).

sons—no longer children as under the Old Testament law, but sons by adoption.

unto glory—to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, 22, 24; Ro 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (2Ti 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

to make . . . perfect—"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Lu 24:26; Joh 19:30. I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Lu 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, 29; Joh 17:19: by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; 9:9 accord with this sense).

captain of, &c.—literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Ac 13:39). The same Greek is in Heb 12:2, "Author of our faith." Ac 3:15, "Prince of life" (Ac 5:31). Preceding others by His example, as well as the originator of our salvation.

Hebrews 5:8-10

8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mt 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Php 2:6-8, "equal with God, but . . . took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.

9. made perfect—completed, brought to His goal of learning and suffering through death (Heb 2:10) [ALFORD], namely, at His glorious resurrection and ascension.

author—Greek, "cause."

eternal salvation—obtained for us in the short "days of Jesus' flesh" (Heb 5:7; compare Heb 5:6, "for ever," Isa 45:17).

unto all . . . that obey him—As Christ obeyed the Father, so must we obey Him by faith.

10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (Heb 5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.