Give the more earnest heed. Hebrews 2:1-4 Watchfulness Bp. Westcott Every one who has made the least endeavour to live for God, will know by experience how many are the temptations which hinder his progress — temptations to acquiesce in some secondary end, to relax the strenuousness of labour, to follow the promptings of his own will to look earthwards. He will know, therefore, that the spirit of the Christian towards himself must be watchfulness — the most open-eyed and the most far-seeing. I. HE WILL BE WATCHFUL OVER HIS AIM. There is, indeed, one aim for all men — to grow into the likeness of God; but this general aim becomes individualised for every man. The complete likeness, so to speak, belongs to humanity, and each man contributes his peculiar part to the whole. His resemblance to others lies in the completeness of his consecration; and his difference from others follows directly from it. Something he has, however insignificant it may seem, which belongs to himself alone; and this he brings to Christ in sine trust that it represents the fulfilment of his special office. Few temptations are more subtle and perilous than that which leads us to a restless search for some task which is more fruitful, as we think, or more conspicuous, or more attractive than that which lies ready before us; and it may happen that a self-chosen path will bring us renown and gratitude. But no splendid labours in other fields can supply the defect which must henceforth remain for ever through our faithlessness, if we leave undone just that tittle thing which God has prepared for us to do. II. THE CHRISTIAN WILL BE WATCHFUL ALSO OVER HIS EFFORTS. It is as true that God gives nothing, as it is that He gives all. He accords to man the privilege of making his own that which He bestows freely, and He requires man to use the privilege. Nothing avails us which we have not actually appropriated. Life, indeed, brings to us the rudiments of spiritual teaching; but these need to be carefully studied, and, above all, to be brought into the light of our faith, not once only or twice, but as often as we are called to act or to judge; for though every attainment which is conformed to our ideal partakes of its eternal nobility, no solution of yesterday can be used directly to-day. Life, with all its questions, is new every morning. At the same time, the solution of yesterday leaves us in a favourable position to deal with the novel data. The Christian, then, will ask himself again and again whether his work costs him serious exertion; whether it exercises the fulness of his powers; whether he faces fresh duties as they arise with more and more strenuous endeavour because he uses the experience of the past to assist his thought, and not to supersede it; whether at every point he has gained the highest within his reach, or has at least refused to rest on a lower level; and whether he has taken to heart day by day the words of the psalm which from time immemorial has given the keynote of public worship: "To-day , if ye will hear His voice"; for that Voice is not, as we are too ready to believe, a tradition only, a sweet memorial enshrined in sacred books, but a living voice sounding in our ears with messages of truth, which earlier generations could not hear, and calls to action which we first are able to obey. ( Bp. Westcott )

Benson Commentary Hebrews 2:1 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. Hebrews 2:1 . Therefore, &c. — The foregoing display of the greatness of the Son of God being designed to convince mankind of the great excellence and importance of that gospel of which he is the author, and of the great guilt of disobeying, neglecting, or apostatizing from it, the apostle now proceeds to caution his readers against these evils, solemnly warning them of the awful consequences thereof, and urging them to pay the utmost attention to the things which they had heard from Jesus and his apostles, that is, to the contents of the gospel in general, whether historical, doctrinal, preceptive, promissive, or comminatory. Therefore, says he, ??? ????? , on this account, because the Son, by whom God has spoken to us in these last days, and given us his gospel, is so glorious a person, infinitely superior even to the holy angels, and much more to every merely human messenger formerly sent by God to men; we ought to give the more earnest heed to it — More than the Israelites gave of old to the law, which had not such an immediate author, and more than we ourselves have formerly given to the gospel itself, when we were less acquainted with its excellence and importance. We ought to take heed that we neither forfeit nor lose our interest in it; to the things which we have heard — So the apostle expresses the doctrine of the gospel with respect to the way and manner whereby it was communicated, namely, by preaching, an ordinance which he magnifies, making it, as every where else, the great means of begetting faith in men, Romans 10:14-15 . So that he insists upon and recommends to them, not only the things themselves, wherein they had been instructed, but also the way whereby they were made acquainted with them: this, as the means of their believing, as the ground of their profession, they were diligently to remember and attend to. The apostle says we ought, joining himself with them to whom he wrote, to manifest that the duty he exhorted them to was of general concern to all to whom the gospel was preached, so that he laid no singular burden on them; and that he might not as yet discover to them any suspicion of their inconstancy, or make them suppose that he entertained any severe thoughts concerning them; apprehensions whereof are apt to render exhortations suspected, the minds of men being very ready to disregard what they are persuaded to, if they suspect that undeserved blame is the ground of the exhortation. Lest at any time we should let them slip — Namely, out of our minds; lest we should lose the remembrance of them, or the impression they once made upon us. The Greek, ?? ???? ??????????? , is literally, lest we should run out, namely, as leaky vessels which let the water, poured into them one way, run out many ways. The word relates to the persons, not to the things, because it contains a crime. It is our duty to retain the word which we have heard, and therefore it is not said that the water flows out, but that we, as it were, pour it out, losing that negligently which we ought to have retained. And, says Dr. Owen, “there is an elegant metaphor in the word; for as the drops of rain falling on the earth water it and make it fruitful, so does the celestial doctrine make fruitful unto God the souls of men upon whom it descends: and hence, with respect to the word, of the gospel, Christ is said to come down as the showers on the mown grass, Psalm 72:6 ; and the apostle calls preaching the gospel, watering men, 1 Corinthians 3:6-7 ; and compares them to whom it is preached, to the earth that drinketh in the rain, Hebrews 6:7 . Hence men are here said to pour out the word preached, when, by negligence, they lose, instead of retaining, the benefit of the gospel. So when our Lord compares the same word to seed, he illustrates men’s falling from it by all the ways and means whereby seed, cast into the earth, may be lost or become unprofitable.” It may not be improper to observe here, that as water is lost gradually out of a leaky vessel, so the remembrance of, and faith in, the truths of the gospel, with the enlightening, quickening, renewing, strengthening, and comforting influence produced by them, are usually lost gradually, perhaps also insensibly. We lose, 1st, Our remembrance of them; 2d, Our love to and relish for them; and, 3d, The effect produced by them, perhaps both the internal graces and the external virtues flowing therefrom. The apostle says, lest at any time we should let them slip. Some lose their grace in a time of peace and prosperity, some in a time of persecution and adversity, and some in the hour of peculiar temptation: for God in his wisdom suffers such an hour to come upon the church for its trial, and upon every member of it, that they may be conformed to their Head, who had his special seasons of temptation. In this trying time many lose the good effects of the word they have heard, either wholly or in some measure. They are cast into a negligent slumber by the opiates of temptation, and when they awake and consider the state of their hearts and lives, they find that the whole efficacy of the word is lost. The ways also, it ought to be observed, whereby this woful effect is produced, are various; as, 1st, The love of the world, which made Demas a leaky vessel, 2 Timothy 4:10 ; and choked the fourth part of the seed in the parable, Matthew 13:22 . 2d, The love of sin; a vile affection or corrupt passion will make the spiritual vessel full of chinks, so that it will not retain the spiritual water. Again, 3d, False doctrine, formality in worship, contentions and divisions among the serious professors of religion, will easily produce, if yielded to, the same unhappy effect. Let the reader, thus warned, be upon his guard in these and such like respects. Hebrews 2:2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; Hebrews 2:2-4 . For if the word spoken by angels — The law delivered by their ministry. It is nowhere affirmed that the law was given by angels, but that the people received it, ??? ???????? ??????? , by the disposition, administration, or deputation of angels, Acts 7:53 ; and that it was ????????? , ordained, appointed, or promulgated, by angels, ( Galatians 3:19 ,) and here that it was spoken by them. From hence it is evident, that not the original, authoritative giving of the law, but the ministerial ordering of things in its promulgation, is that which is ascribed to them. As Chrysostom observes, they excited the thunderings, the lightnings, the smoke, the earthquake, and the sounding of the trumpet which preceded God’s giving the law. And perhaps also an angel effected the articulate voices which conveyed the words of the ten commandments to the ears of the people; or an angel was employed to repeat, in a loud and terrible voice, the words which God pronounced, I am the Lord thy God, with what follows, Exodus 20:2 , &c. The apostle having just insisted (chap. 1.) on a comparison between Christ and the angels, his argument is greatly corroborated when it is considered, that the law was the word spoken by angels, but the gospel was delivered by the Son, who is so far exalted above them; was steadfast — ??????? , firm, a sure covenant between God and the people; and every transgression and disobedience — The word ????????? , transgression, signifies the leaping over the bounds which the law had set, by doing the things forbidden by it; ??????? is the refusing to do the things it enjoins; received a just recompense of reward — That is, a just punishment. But how could every sin and transgression be said to receive a just retribution, seeing it is certain that some sins, under the law, were not punished, but expiated by atonements? In answer to this, it must be observed, that every sin was contrary to the doctrine and precepts of the law, and therefore punishment was assigned to every sin, though not executed on every sinner. Besides, the sacrifices of atonement manifested punishment to have been due, though the sinner was relieved against it. But the sins especially intended by the apostle were, in fact, such as were directly against the law, as it was the covenant between God and the people; for which there was no provision made of any atonement or compensation. But the covenant being broken, the sinners were to die without mercy; and thus to be utterly exterminated by the hand of God, or that of man, by his appointment. The expression, ??????? ???????????? , rendered, a just recompense of reward, signifies a recompense proportionable to the crime, according to the judgment of God, which is infinitely just and equal, and implies that they who commit sin are worthy of death, Romans 1:32 ; and particularly refers to the temporal punishment of cutting them off from the land of the living, according to the dispensation of the law to which the Israelites were subject. How shall we escape — Severe punishment; if we neglect — ??????????? , not caring about, not embracing and improving; so great salvation — That is, both the doctrine of salvation, the gospel which brings us tidings of it, shows us our want of it, offers it to us, and is the most powerful means of bringing us to enjoy it; and salvation itself, declared by this doctrine, and announced and exhibited in this gospel. The greatness of this salvation may be inferred with certainty from the great dignity and glory of its Author, as set forth in the preceding chapter, and from the great things he hath done and suffered to procure it for lost mankind; the great price paid for it, ( 1 Peter 1:18-19 ,) and the great power exerted to put us in possession of it, Ephesians 1:19 . But, independently of these considerations, it is evidently great, unspeakably great, in its own nature; being, 1st, A deliverance from a state of great ignorance and folly, with respect to things spiritual and divine, Titus 3:3 ; of great guilt and depravity, weakness and misery, which, were it not for this salvation, would be eternal; 2d, A restoration (so the word ??????? , rendered salvation, also signifies) to the favour and friendship, image and nature of God, and communion with him; blessings lost by the fall — blessings of infinite value, and intended to be of everlasting duration; and, (which likewise is implied in the same expression,) 3d, A preservation, notwithstanding all the subtlety and power, malice and diligence of our spiritual enemies, continually exerted to effect our destruction, to eternal life, felicity, and glory; or the being kept by the power of God, through faith, unto final, eternal salvation, of both body and soul, 1 Peter 1:5 . A salvation this unspeakably, yea, infinitely greater than that wrought for the Israelites of old, when God delivered them from Egyptian bondage, and established them in the quiet possession of Canaan. Which at the first began to be spoken — To be preached in a clear and distinct manner; by the Lord — The Son of God, the Lord of angels. Jesus is called the Lord, chiefly because, as the Maker and Governor of the world, he is Lord of all, Acts 10:36 ; consequently he is able both to reward those who obey him, by bestowing on them eternal salvation, and to punish with everlasting destruction those who disobey him; and was confirmed — Further declared, and its truth attested; unto us — Of this age, even every article of it; by them that heard him — The apostles, who had been themselves both eye-witnesses and ministers of the word. “Matters of fact which were transacted before our own time, and whereof we could not be ourselves eye-witnesses, are readily believed upon the report of others. And when the reporters are persons of credit and reputation, and report nothing but what they declare themselves to have seen and certainly known, and they are likewise many, and exactly concur in their testimony, and nothing is alleged against them by any others, and particularly by such as were concerned to invalidate their account if possible, we think we have all the reason in the world to receive their testimony. All which circumstances do evidently concur in the confirmation of the gospel.” — Pierce. God also bearing them witness — As to the truth and importance of their doctrine; both with signs and wonders — Many and marvellous. “The apostle having observed, in Hebrews 2:2 , that the law spoken by angels was confirmed by the miracles which accompanied its delivery, he judged it proper to mention that the gospel was equally confirmed by the great miracles which accompanied the preaching, both of Jesus Christ himself and of the apostles. Wherefore such of the Hebrews as had not heard Jesus preach the great salvation, were nevertheless bound to give heed to the things which he had preached, since they were sufficiently declared and proved to them by the apostles and other ministers of the word, who had heard him preach these things.” — Macknight. With divers miracles and gifts — ????????? , distributions; of the Holy Ghost — In his extraordinary operations, imparted in different degrees to different persons; according to his own will — “Moses wrought many signs, wonders, and miracles; but the distributions of the Holy Ghost he knew nothing of. They were peculiar to the gospel dispensation, and consisted of the internal gifts of wisdom, knowledge, prophecy, faith, the discernment of spirits, tongues, and the interpretation of tongues.” These are called distributions of the Holy Ghost, because God by his Spirit divided them to every one as he pleased, 1 Corinthians 12:11 . “The miracles,” says Pierce, “which were wrought by the first preachers of the gospel, were an attestation from God of the truth of what they delivered. And indeed we must entertain very strange and unworthy apprehensions of the blessed God, if we can suppose that he would countenance a notorious imposture, by enabling those who published it to the world to perform, in confirmation of it, so many miracles as they did, things that were vastly above the power and ability of men. It is true there were other confirmations of our Saviour’s character and commission, particularly the concurrence of all that was foretold by the old prophets concerning the Messiah. But this does by no means hinder these miracles to be an attestation from God, and accordingly to deserve our utmost regard.” And now let the reader consider how those will excuse their conduct to God, their own consciences, or the assembled world of men and angels in the day of final judgment, who neglect this salvation; a salvation which has so glorious an Author, which is so unspeakably great and excellent in itself, has cost such an immense price, and to attest and confirm which God’s almighty power has been exerted in so extraordinary a manner in signs and wonders innumerable; yea, “has waked and worked for ages.” But who are they that may properly be said to neglect this salvation? Surely not those merely who disbelieve and reject the gospel, which proclaims, displays, and offers it; or who oppose and persecute the preachers and professors of it; but those who, as the expression used here by the apostle means, make light of it, have little or no care or concern about it, and consequently take no pains to become partakers of it. All do and will neglect this salvation who do not, 1st, See their want of it, and their undone state without it; who are not convinced of its absolute necessity and great excellence; 2d, Who do not earnestly and perseveringly desire it, and hunger and thirst for the enjoyment of it; 3d, Who do not diligently seek it in the use of the means which God has appointed, the private and public means of grace, such as hearing, reading, and meditating on the word of God, prayer, watchfulness, self-denial, and taking up the daily cross; 4th, Who do not humble themselves before God in true, genuine repentance, and bring forth fruit worthy of repentance; 5th, Who do not embrace the gospel in all its branches, its truths, precepts, and promises; its doctrines, privileges, and duties; and the Lord Jesus, its blessed Author, in all his offices and characters, in faith, love, and new obedience. Nay, and, 6th, They, in some measure at least, neglect this salvation who, having experienced one part of it, as, for instance, a sense of pardon and the divine favour, yet do not go forward with zeal and diligence in pursuit of what remains, namely, perfect holiness, and eternal glory. And these, 7th, Most of all neglect this salvation who, having begun in the Spirit, end in the flesh; who fall from grace, and turn from the holy commandment delivered to them; whose case the apostle represents in a just but awful light, Hebrews 6:4-8 ; Hebrews 10:26-31 ; Hebrews 12:25-27 . From which passages the reader may learn how the neglecters of this salvation in general, and apostates, or back-sliders, in particular, may expect to escape. The truth, with respect to this, Isaiah , 1 st, That mankind in general being by nature and practice in a lost state, a state of ignorance and sin, of guilt, condemnation, and wrath, of depravity, weakness, and misery; and this salvation being provided for their recovery, they who neglect it of course remain in that lost estate, unenlightened, unpardoned, unchanged, unholy, and unhappy. They sin against the remedy, the only remedy which the wisdom of God hath found out for man’s restoration, and therefore must perish without remedy. This is not all; they have, 2d, To expect a superadded and increased misery for neglecting the glorious salvation provided for them; provided at so great an expense of love and sufferings, and with so great an apparatus of grace and mercy. This passage proves this point to a demonstration; as do also the other paragraphs above referred to. Observe, reader, the greatness of the salvation — its eternity — the glory of its Author — the amazing sufferings he endured — the various and extraordinary gifts and operations of the Holy Ghost, that in former ages sealed and signalized this divine dispensation — the pardon and grace offered to us, and urged upon us — the advices, exhortations, entreaties, and warnings of ministers and others, who had our salvation at heart; — in short, the various means made use of, in various ways, to bring us to the knowledge and enjoyment of this salvation: — all these must aggravate our guilt, and increase our condemnation and future punishment, if we neglect it. Hebrews 2:3 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 ; Hebrews 2:4 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? Hebrews 2:5 For unto the angels hath he not put in subjection the world to come, whereof we speak. Hebrews 2:5 . For, &c. — This verse contains a proof of the third: the greater the salvation is, and the more glorious the Lord whom we despise, the greater will be our punishment. Unto the angels hath he (God) not put in subjection the world to come — That is, as most commentators have understood the clause, the dispensation of the Messiah; which, being to succeed the Mosaic, was usually styled by the Jews, The world to come; although it is still, in a great measure, to come: whereof we speak — Of which I am now speaking. In this last great dispensation, the Son alone presides. Macknight, however, objects to this interpretation of the words, observing, “The gospel dispensation is called ?????? ????????? , the age to come, ( Hebrews 6:5 ,) but never ?????????? ????????? , the habitable world to come. That phrase, if I mistake not, signifies the heavenly country promised to Abraham, and to his spiritual seed. Wherefore, as ?????????? , the world, ( Luke 2:1 , and elsewhere,) by a usual figure of speech, signifies the inhabitants of the world, the phrase ?????????? ????????? , may very well signify the inhabitants of the world to come, called, ( Hebrews 1:14 ,) them who shall inherit salvation. If so, the apostle’s meaning will be, that God hath not put the heirs of salvation, who are to inhabit the world to come, the heavenly Canaan, in subjection to angels, to be by them conducted into that world, as the Israelites were conducted into the earthly Canaan, by an angel, Exodus 23:20 . They are only ministering spirits, sent forth by the Son to minister for the heirs of salvation, but not to conduct them. The heirs who are to inhabit the world to come, God hath put in subjection to the Son alone. Hence he is called the Captain of their salvation, Hebrews 2:10 . And having introduced them into the heavenly country, he will deliver up the kingdom to God the Father, as we are told 1 Corinthians 15:24 .” Hebrews 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? Hebrews 2:6 . But one in a certain place — Namely, David, Psalm 8:4 ; testified, saying, What is man — The Hebrew word ????? , used in the Psalm, means weak, miserable, and mortal man; man in his fallen state; obnoxious to grief, sorrow, anxiety, pain, trouble, and death: that thou art mindful of him — What is he to the vast expanse of the heavens, to the moon and the stars which thou hast ordained? This Psalm seems to have been composed by David in a clear, moon-shiny, and star-light night, while he was contemplating the wonderful fabric of the heaven; because, in his magnificent description of its luminaries, he takes no notice of the sun, the most glorious of them all. The words here cited concerning dominion, were doubtless in some sense applicable to Adam; although, in their complete and highest sense, they belong to none but the second Adam. It has indeed been a great question among interpreters, whether the Psalm speaks of man in general, and of the honour which God put upon him in his creation, or only of the man Christ Jesus. But upon comparing the contents of it with this chapter, it seems evident that both are included. For the design of the Psalm appears plainly to have been to display and celebrate the great love and kindness of God to mankind: not only in their creation, but also in their redemption by Christ Jesus; whom, as he was man, God advanced to the honour here spoken of, that he might carry on that great and glorious work. Some parts of the Psalm, however, relate more eminently to Christ than to man in general, and accordingly are so interpreted, both by our Lord and by his apostles, particularly Hebrews 2:2 ; Hebrews 2:6 . Or the Son of man — Hebrew, ?? ??? , the son of Adam, of one made out of the earth; that thou visitest him — The sense rises: we are mindful of him that is absent; but to visit denotes the care of one present. And it is worthy of observation, that the Hebrew word occurring in the Psalm, and rendered visitest, though variously used, yet constantly denotes the action of a superior toward an inferior, and commonly expresses some act of God toward his people for good. And especially in the term visiting used to express the stupendous act of God in sending his Son to take our nature upon him, as Luke 1:68 ; Luke 1:78 . “He hath visited and redeemed his people;” and “The day-spring from on high hath visited us.” This was the ground of the psalmist’s admiration, and will be a cause of admiration to all believers through eternal ages. Hebrews 2:7 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: Hebrews 2:7 . Thou madest him — That Isaiah , 1 st, Man, when first created; a little lower than the angels — So the LXX., and all the old Greek translations, as also the Targum, read the clause; but the Hebrew, ???? ?????? , is a little lower than God; the word God being probably put by an ellipsis for the angels of God. Man, when first formed, was, it seems, in the scale of creatures next to angels, his soul being spiritual, intelligent, free, and immortal; but, as by his body he was allied to the earth, and to the beasts that perish, he was lower than they. But, 2d, The expression here used, ????? ?? , may be rendered, for a little while, as it is Acts 5:44; And commanded to put the apostles forth, ????? ?? , a little space, or while; and Luke 22:58 , ???? ????? , after a little while. Thus translated, the clause is, Thou hast made him, for a little while, lower, or less, than the angels: in which sense the passage may be properly applied to Christ, as it here is by the apostle, whose meaning appears to be, Thou, O God, hast made thy Son, by his incarnation, humiliation, and obedience unto death, for a little while, lower than the angels. For although from Christ’s birth the angels adored his person as their Lord, yet in the outward condition of his human nature he was made exceedingly beneath their state of glory and excellence, for a little while, a short season. “That which renders this sense unquestionable,” says Dr. Owen, “is the apostle’s restraining the words precisely thereto, Hebrews 2:9 . It was but for a little while that the person of Christ, in the nature of man, was brought into a condition more indigent than that to which the nature of angels is exposed: neither was he for that season made a little, but very much lower than the angels. And had this been the whole of his state, it could not have been an effect of that inexpressible love which the psalmist so admires. But, seeing it was but for a short season, and that for the blessed ends which the apostle speaks of, nothing could more commend it to us.” Thou crownedst him with glory and honour — That is, not only man at his first creation, to whom God gave dominion over the creatures, but also, and more especially, Jesus, after his resurrection from the dead, and ascension into heaven. Jesus was covered with the greatest ignominy when he was crucified by the Jews as a deceiver, for calling himself Christ the Son of God. But at his resurrection and subsequent exaltation that ignominy was entirely removed; and his fame, and name, and honour, as the Son of God, were, in the most illustrious manner, restored to him. See Php 2:9-11 . And didst set him over the work of thy hands — As Ruler and Lord of all; namely, in a lower sense Adam when created, and more eminently Christ when raised from the dead, and set at God’s own right hand. For as he had actual dominion given him upon his ascension into heaven, so the extent of this dominion is the works of God’s hands. Hebrews 2:8 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. Hebrews 2:8-9 . Thou hast put all things — All things without exception; in subjection — ??????? ??? ????? ????? , under his very feet — Such are the psalmist’s words, expressive of a dominion every way unlimited and absolute. For in that it is said, he put all things under him, he left nothing — That is, nothing is excepted; that is not put under him — But the whole universe and every creature in it is included. But now we see not yet all things put under him — That is, under man, concerning whom the words were spoken, being connected with Hebrews 2:4 of the Psalm, What is man? As if the apostle had said, A long space of time hath elapsed since the giving out this testimony, and much longer since the creation of man; and yet, during all these years, or rather, all these ages, we see that all things are very far from being put under man’s feet, from being subjected to the human race in general, or to any individual mere man. Hence, (as if the apostle had added,) we ourselves, by our own observation, may easily discern that these words of the psalmist respect not only, or principally, either the first man or his posterity, under whom certainly all things are not, and never were, put in subjection. But we see Jesus — That is, it is only in Jesus that the psalmist’s testimony is verified; he was made lower than the angels — And he hath had all things put in subjection to him. These things, says the apostle, we see. Yet it was not on his own account that he was made lower than the angels, in being clothed with our frail and mortal nature, but in order that he might suffer death, which is further explained by the addition of the next clause. For the words ??? ?? ?????? ??? ??????? , for the suffering of death, are evidently intended to express the final cause of the humiliation of Christ, (he was made lower than the angels, who cannot die, that he might suffer death, ) and not the meritorious cause of his exaltation. This, therefore, is the import and natural order of the words: we see Jesus crowned with glory and honour, who was for a little while made lower than the angels, for the suffering of death; that he by the grace of God — By his gracious, free, sovereign purpose, suited to, and arising from, his natural goodness and benignity, mercy and compassion; might taste death — Tasting death, (like seeing death,) is a Hebrew form of expression, signifying really dying, not dying in appearance or pretence, as some of old foolishly taught respecting the death of Christ, which shadow of dying could only have produced a shadow of redemption. The expression may also imply, finding by experience what is in death; Christ knew by experience what bitterness was in that cup of death which is threatened to sinners. He understood and felt it fully. The expression might also be intended to intimate, (as Chrysostom and the ancients thought,) our Lord’s continuing only a short time in the state of the dead, and, of consequence, his conquest over death; for though the phrase be used concerning other persons also, yet as applied to him, the event shows that it was only a thorough taste of it that he had. He neither was nor could be detained under the power of it. For every man — That ever was or will be born into the world, without the exception of any. To die for another, according to the constant use of the expression, imports to die in his room and stead; and this the Jews understood in the use of their sacrifices, where the life of the beast was accepted instead of the life of the sinner. Thus Christ tasted death; he was, by the grace and wisdom of God, substituted as a mediator and surety in the stead of others, of all others; for he gave himself a ransom for all, 1 Timothy 2:6 ; when all were dead, he died for all, 2 Corinthians 5:15 . Hebrews 2:9 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. Hebrews 2:10 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. Hebrews 2:10 . In this verse the apostle expresses, in his own words, what he before expressed in those of the psalmist. For it became him — It was suitable to all his attributes, especially to his justice and mercy, his holiness and goodness, his wisdom and truth; for whom — As their ultimate end; and by whom — As their first cause; are all things; in bringing many sons unto glory — Namely, believers, called God’s sons, John 1:12 ; Romans 8:14 ; and frequently elsewhere. The clause seems to be an allusion to the introduction of Israel (whom God dignified with the title of his son) into Canaan, which was a type of heaven; called glory, both because God there manifests his presence in a most glorious manner, and because there all his saints are rendered unspeakably glorious; to make the Captain — ??????? , the prince, leader, and author; of their salvation perfect — That is, a complete Saviour; through sufferings — Endured for them. By which sufferings he was consecrated to his office, and qualified to discharge it; expiated men’s sins, obtained for them the Holy Spirit, John 16:7 ; Acts 2:33 ; showed them by his example that their way lay through sufferings to glory, and in what spirit they must suffer; learned, as man, to sympathize with, and to succour and support them in their sufferings, Hebrews 2:17-18 ; Hebrews 4:15-16 . Hebrews 2:11 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, Hebrews 2:11-13 . For — As if he had said, And it appears that it was meet that Christ should suffer, because, ha

Expositor's Bible Commentary Hebrews 2:1 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. CHAPTER II THE SON AND THE ANGELS Hebrews 1:4 - Hebrews 2:18 The most dangerous and persistent error against which the theologians of the New Testament had to contend was the doctrine of emanations. The persistence of this error lay in its affinity with the Christian conception of mediation between God and men; its danger sprang from its complete inconsistency with the Christian idea of the person and work of the Mediator. For the Hebrew conception of God, as the "I AM," tended more and more in the lapse of ages to sever Him from all immediate contact with created beings. It would be the natural boast of the Jews that Jehovah dwelt in unapproachable light. They would point to the contrast between Him and the human gods of the Greeks. An ever-deepening consciousness of sin and spiritual gloom would strengthen the conviction that the Lord abode behind the veil, and their conception of God would of necessity react on their consciousness of sin. If, therefore, God is the absolute Being--so argued the Gnostics of the day--He cannot be the actual Creator of the world. We must suppose the existence of an emanation or a series of emanations from God, every additional link in the chain being less Divine, until we arrive at the material universe, where the element of Divinity is entirely lost. These emanations are the angels, the only possible mediators between God and men. Some theories came to a stand at this point; others took a further step, and worshipped the angels, as the mediators also between men and God. Thus the angels were regarded as messengers or apostles from God and reconcilers or priests for men. St. Paul has already rejected these notions in his Epistle to the Colossians. He teaches that the Son of God's love is the visible image of the invisible God, prior to all creation and by right of primogeniture Heir of all, Creator of the highest angels, Himself being before they came into existence. Such He is before His assumption of humanity. But it pleased God that in Him, also as God-Man, all the plenitude of the Divine attributes should dwell; so that the Mediator is not an emanation, neither human nor Divine, but is Himself God and Man.[8] Recent expositors have sufficiently proved that there was a Judaic element in the Colossian heresy. We need not, therefore, hesitate to admit that the Epistle to the Hebrews contains references to the same error. Our author acknowledges the existence of angels. He declares that the Law was given through angels, which is a point not touched upon more than once in the Old Testament, but seemingly taken for granted, rather than expressly announced, in the New. Stephen reproaches the Jews, who had received the Law as the ordinances of angels, with having betrayed and murdered the Righteous One, of Whom the Law and the prophets spake.[9] St. Paul, like the author of the Epistle to the Hebrews, argues that the Law differs from the promise in having been ordained through angels, as mediators between the Lord and His people Israel, whereas the promise was given by God, not as a compact between two parties, but as the free act of Him Who is one.[10] The main purpose of the first and second chapters of our Epistle is to maintain the superiority of the Son to the angels, of Him in Whom God has spoken unto us to the mediators through whom He gave the Law. The defect of the doctrine of emanations was twofold. They are supposed to consist of a long chain of intermediate beings. But the chain does not connect at either end. God is still absolutely unapproachable by man; man is still inaccessible to God. It is in vain new links are forged. The chain does not, and never will, bring man and God together. The only solution of the problem must be found in One Who is God and Man; and this is precisely the doctrine of our author, on the one hand, that the Revealer of God is Son of God; and, on the other hand, that the Son of God is our brother-man. The former statement is proved, and a practical warning based upon it, in the section that extends from Hebrews 1:4 to Hebrews 2:4 . The latter is the subject of the section from Hebrews 2:5 to Hebrews 2:18 . I. THE REVEALER OF GOD SON OF GOD. "Having become by so much better than the angels, as He hath inherited a more excellent name than they. For unto which of the angels said He at any time, Thou art my Son, This day have I begotten Thee? and again, I will be to Him a Father, And He shall be to Me a Son? And when He again bringeth in the Firstborn into the world He saith, And let all the angels of God worship Him. And of the angels He saith, Who maketh His angels winds, And His ministers a flame of fire: but of the Son He saith, Thy throne, O God, is for ever and ever; And the sceptre of uprightness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity; Therefore God, Thy God, hath anointed Thee With the oil of gladness about Thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth, And the heavens are the works of Thy hands: They shall perish; but Thou continuest: And they all shall wax old as doth a garment; And as a mantle shall Thou roll them up, As a garment, and they shall be changed: But Thou art the same, And Thy years shall not fail. But of which of the angels hath He said at any time, Sit Thou on My right hand, Till I make Thine enemies the footstool of Thy feet? Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation? Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Ghost according to His own will" ( Hebrews 1:4-14 ; Hebrews 2:1-4 , R.V.). Christ is Son of God, not in the sense in which angels, as a class of beings, are designated by this name, but as He Who has taken His seat on the right hand of the Majesty on high. The greatness of His position is proportionate to the excellency of the name of Son. This name He has not obtained by favour nor attained by effort, but inherited by indefeasible right. Josephus says that the Essenes forbade their disciples to divulge the names of the angels. But He Who has revealed God has been revealed Himself. He is Son. Which of the angels was ever so addressed? To speak of the angels as sons and yet say that not one of them individually is a son may be self-contradictory in words, but the thought is consistent and true. From the pre-existent Son, regarded as the idealised theocratic King, the Apostle passes to the incarnate Christ, returning to the world which He has redeemed, and out of which He brings[11] many sons of God unto glory. God brings Him also in as the First-begotten among these many brethren. But our Lord Himself describes His coming. "The Son of man shall come in His glory, and all the angels with Him."[12] In allusion to this saying of Christ, the Apostle applies to His second advent the words which in the Septuagint Version of the Old Testament are a summons to all the angels to worship Jehovah. They are the Son's ministers. Like swift winds, they convey His messages; or they carry destruction at His bidding, like a flame of fire. But the Son is enthroned God for ever. The sceptre of righteousness, by whomsoever borne, is the sceptre of His kingdom; all thrones and powers, human and angelic, hold sway under Him. They are His fellows, and participate only in His royal gladness, Whose joy surpasses theirs. The author reverts to the Son's pre-incarnate existence. The Son created earth and heaven, and, for that reason, He remains when the works of His hand wax old, as a garment. Creation is the vesture of the Son. In all the changes of nature the Son puts off a garment, while He remains unchanged Himself. Finally, our author glances at the triumphant consummation, when God will do for His Son what He will not do for the angels. For He will make His enemies the footstool of His feet, as the reward of His redemptive work. The angels have no enemy to conquer. Neither are they the authors of our redemption. Yea, they are not even the redeemed. The Son is the Heir of the throne. Men are the heirs of salvation. Must we, then, quite exclude the angels from all present activity in the kingdom of the Son? Do they altogether belong to a past epoch in the development of God's revelation? Must we say of them, as astronomers speak of the moon, that they are dead worlds? Shall we not rather find a place for them in the spirit-world corresponding to the office filled in the sphere of nature by the works of God's hands? God has His earthly ministers. Are not the angels ministering spirits? The Apostle puts the question tentatively. But the pious instinct of the Church and of good men has answered, Yes. For salvation has created a new form of service for which nature is not fitted. The narrative of the Son's own life on earth suggests the same reply. For an angel appeared unto Him in Gethsemane and strengthened Him.[13] It is true that the Son Himself is the Minister of the sanctuary. He alone serves in the holiest place. But may not the angels be sent forth to minister? Salvation is the work of the Son. But shall we not say that the angels perform a service for the Son, which is possible only because of men who are now on the eve of inheriting that salvation? We must beware of minimising the significance of the Apostle's words. If he means by "Son" merely an official designation, where is the difference between the Son and the angels? The only definition of "Son" that will satisfy the argument is "God the Revealer of God." Sabellius said, "The Word is not the Son." The contrary doctrine is necessary to give any value to the reasoning of our Epistle. The Revealer is Son; and the Son, in order to be the full Revealer, must be "of the essence of the Father," inasmuch as God only can perfectly reveal God. This is so vital to the Apostle's argument that he need not hesitate to use a term in reference to the Son which in another connection might be liable to be misunderstood, as if it expressed the theory of emanation. The Son is "the effulgence" of the Father's glory, or, in the words of the Nicene Creed, He is "Light out of Light." It is safe to use such words when our very argument demands that He should also be "the distinct impress of His substance,"--"very God out of very God." The Apostle has now laid the foundation of his great argument. He has shown us the Son as the Revealer of God. This done, he at once introduces his first practical warning. It is his manner. He does not, like St. Paul, first conclude the argumentative portion of his Epistle, and afterwards heap precept on precept in words of warning, sympathy, or encouragement. Our author alternates argument with exhortation. The Epistle wears to a superficial reader the appearance of a mosaic. The truth is that no book in the New Testament is more thoroughly or more skilfully welded into one piece from beginning to end. But the danger was imminent, and urgent warning was needed at every step. One truth was better fitted to drive home one lesson, and another argument to enforce another. The first danger of the Hebrew Christians would arise from indifference. The first warning of the Apostle is, Take care that you do not drift.[14] In the Son as the Revealer of God we have a sure anchorage. Let us fasten the vessel to its moorings. That the Son has revealed God is beyond question. The fact is well assured. For the message of salvation has been proclaimed by the Lord Jesus Himself. It has run its course down to the writer of the Epistle and his readers through the testimony of eye-witnesses and ear-witnesses. God Himself has borne witness with these faithful men by signs and wonders and divers manifestations of power, yea by giving the Holy Ghost to each one severally according to His own will. The last words are not to be neglected. The apparent arbitrariness of His sovereign will in the distribution of the Spirit lends force to the proof, by pointing to the direct, personal action of God in this great concern. But the warning is based, not simply on the fact of a revelation, but on the greatness of the Revealer. The Law was given through angels, and the Law was not transgressed with impunity. How, then, shall we escape God's anger if we contemptuously neglect a salvation so great that no one less than the Son could have wrought or revealed it? Observe the emphatic notions. Salvation is contrasted with law. It is a greater sin to despise God's free, merciful offer of eternal life than to transgress the commandments of His justice. There may be emphasis also on the certainty of the proof. The word spoken by angels was firmly assured, and, because no man could shelter under the plea that the heavenly authority of the message was doubtful, disobedience met with unsparing retribution. But the Gospel is proved to be of God by still more abundant evidence,--the personal testimony of the Lord Jesus, the witness of those who heard Him, and the cumulative argument of gifts and miracles. While these truths are emphatic, more important than all is the fact that the Son is the Giver of this salvation. The thought seems to be that God is jealous for the honour of His Son. Our Lord Himself teaches this, and the form which it assumes in His parable implies that He speaks, not as a speculative moralist, but as One Who knows God's heart: "Last of all he sent unto them his son, saying, They will reverence my son." But when Christ asks His hearers what the lord of the vineyard will do unto those wicked husbandmen, the manner of their reply shows that they only half understand His meaning or else pretend not to see the point of His question. They acknowledge the husbandmen's wickedness, but profess that it consists largely in not rendering to the owner the fruits in their season, as if, forsooth, their wickedness in killing their master's son had not thrust their dishonesty quite out of sight.[15] The Apostle, too, appeals to his readers,[16] evidently in the belief that they would at once feel the force of his argument, whether trampling under foot the Son of God did not deserve sorer punishment than despising the law of Moses. Christ and the Apostle speak in the spirit of the second Psalm: "Thou art My Son. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.... Kiss the Son!" Now, if Christ adopts this language, it is not mere metaphor, but is a truth concerning God's moral nature. Resentment must, in some sense or other, belong to God's Fatherhood. The doctrine of the Trinity implies the necessary and eternal altruism of the Divine nature. It would not be true to say that the God of the Christians was less jealous than the God of the Hebrews. He is still the living God. It is a fearful thing to fall into His hands. He will still vindicate the majesty of His law. But now He has spoken unto us in One Who is Son. The Judge of all is not a mere official Administrator, but a Father. The place occupied in the Old Testament by the Law is now filled by the Son. II. THE SON THE REPRESENTATIVE OF MAN. "For not unto angels did He subject the world to come, whereof we speak. But one hath somewhere testified, saying, What is man, that Thou art mindful of him? Or the son of man, that Thou visitest him? 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: Thou didst put all things in subjection under his feet. For in that He subjected all things unto him, He left nothing that is not subject to him. But now we see not yet all things subjected to him. But we behold Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God He should taste death for every man. For it became Him, for Whom are all things, and through Whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through sufferings. For both He that sanctifieth and they that are sanctified are all of one: for which cause He is not ashamed to call them brethren, saying, I will declare Thy name unto My brethren, In the midst of the congregation will I sing Thy praise. And again, I will put My trust in Him. And again, Behold, I and the children which God hath given Me. Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. For verily not of angels doth He take hold, but He taketh hold of the seed of Abraham. Wherefore it behoved Him in all things to be made like unto His brethren, that He might be a merciful and faithful High-priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succour them that are tempted" ( Hebrews 2:5-18 , R.V.). The Son is better than the angels, not only because He is the Revealer of God, but also because He represents man. We have to do with more than spoken promises. The salvation through Christ raises man to a new dignity, and bestows upon him a new authority. God calls into existence a "world to come," and puts that world in subjection, not to angels, but to man. The passage on the consideration of which we now enter is difficult, because the interpretation offered by some of the best expositors, though at first sight it has the appearance of simplicity, really introduces confusion into the argument. They think the words of the Psalmist,[17] as applied by the Apostle, refer to Christ only. But the Psalmist evidently contrasts the frailty of man with the authority bestowed upon him by Jehovah. Mortal man has been set over the works of God's hand. Man is for a little inferior to the angels; yet he is crowned with glory and honour. The very contrast between his frailty and his dignity exalts the name of his Creator, Who judges not as we judge. For He confronts His blasphemers with the lisping of children, and weak man He crowns king of creation, in order to put to shame the wisdom of the world.[18] We cannot suppose that this is said of Christ, the Son of God. But there are two expressions in the Psalm that suggested to St. Paul[19] and the author of this Epistle a Messianic reference. The one is the name "Son of man;" the other is the action ascribed to God: "Thou hast made him lower than the angels." The word[20] used by the Seventy, whose translation the Apostle here and elsewhere adopts, means, not, as the Hebrew, "to create lower," but "to bring from a more exalted to a humbler condition." Christ appropriated to Himself the title of "Son of man;" and "to lower from a higher to a less exalted position" applies only to the Son of God, Whose pre-existence is taught by the Apostle in Hebrews 1:1-14 : The point of the Apostle's application of the Psalm must, therefore, be that in Christ alone have the Psalmist's words been fulfilled. The Psalmist was a prophet, and testified.[21] In addition to the witnesses previously mentioned,[22] the Apostle cites the evidence from prophecy. An inspired seer, "seeing this beforehand, spake of Christ," not primarily, but in a mystery now explained in the New Testament. The distinction also between crowning with glory and putting all things under his feet holds true only of Christ. The Psalmist, we admit, appears to identify them. But the relevancy of the Apostle's use of the Psalm lies in the distinction between these two things. The creature man may be said to be crowned with glory and honour by receiving universal dominion and by the subjection of all things under his feet. "But we see not yet all things put under him;" and, consequently, we see not man crowned with glory and honour. The words of the Psalmist have apparently failed of fulfilment or were at best only poetical exaggeration. But Him Who was actually translated from a higher to a lower place than that of angels, from heaven to earth--that is to say, Jesus, the meek and lowly Man of Nazareth--we see crowned with glory and honour. He has ascended to heaven and sat down on the right hand of the Majesty on high. So far the prophecy has come true, but only so far. All things have not yet been put under Him. He is still waiting till He has put all enemies, even the last enemy, which is death, under His feet. As, then, the glory and honour are bestowed on man through his Representative, Jesus, so also dominion is given him only through Jesus; and the glory comes only with the dominion. Every honour that falls to man's share is won for him by the victory of Christ over an enemy. This is the nearest approach in our Epistle to the Pauline conception of Christ as the second Adam. But is there any connection between Christ's victory and His being made lower than the angels? When the Psalmist describes the great dignity conferred on frail man, he sees only the contrast between the dignity and the frailty. He can only wonder and worship in observing the incomprehensible paradox of God's dealings with man. The Apostle, on the other hand, fathoms this mystery. He gives the reasons for the strange connection of power and feebleness, not indeed in reference to man as a creature, but in reference to the Man Christ Jesus. Apart from Christ the problem that struck the Psalmist with awe remains unsolved. But in Christ's incarnation we see why man's glory and dominion rest on humiliation. 1. Christ's humiliation involved a propitiatory death for every man, and He is crowned with glory and honour that His propitiation may prove effectual: "that He may have tasted[23] death for every man." By His glory we must mean the self-manifestation of His person. Honour is the authority bestowed upon Him by God. Both are the result of His suffering death, or rather the suffering of His death. He is glorified, not simply because He suffered, but because His suffering was of a certain kind and quality. It was a propitiatory suffering. Christ Himself prayed His Father to glorify Him with His own self with the glory He had with the Father before the world was.[24] This glory was His by right of Sonship. But He receives from His Father another glory, not by right, but by God's grace.[25] It consists in having His death accepted and acknowledged as an adequate propitiation for the sins of men. In this verse the great conception of atonement, which hereafter will fill so large a place in the Epistle, is introduced, not at present for its own sake, but in order to show the superiority of Christ to the angels. He is greater than they because He is the representative Man, to Whom, and not to the angels, the world to come has been put in subjection. But the Psalmist has taught us that man's greatness is connected with humiliation. This connection is realised in Christ, Whose exaltation is the Divine acceptance of the propitiation wrought in the days of His humiliation, and the means of giving it effect. 2. Christ's glory consists in being Leader[26] of His people, and for such leadership He was fitted by the discipline of humiliation. There is no incongruity in the works of God because He is Himself the ground of their being[27] and the instrument of His own action.[28] Every adaptation of means to an end would not become God, though it might befit man. But this became Him for Whom and through Whom are all things. When He crowns man with glory and honour, He does this, not by an external ordinance merely, but by an inward fitness. He deals, not with an abstraction, but with individual men, whom He makes His sons and prepares for their glory and honour by the discipline of sons. "For what son is there whom his father does not discipline?"[29] Thus it is more true to say that God leads His sons to glory than to say that He bestows glory upon them. It follows that the representative Man, through Whom these many sons are glorified, must Himself pass through like discipline, that, on behalf of God, He may become their Leader and the Captain of their salvation. It became God to endow the Son, in Whose Sonship men are adopted as sons of God, with inward fitness, through sufferings, to lead them on to their destined glory. Perhaps the verse contains an allusion to Moses or Joshua, the leaders of the Lord's redeemed to the rich land and large. If so, the author is preparing his readers for what he has yet to say. 3. Christ's glory consists in power to consecrate[30] men to God, and this power springs from His consciousness of brotherhood with them. But, first of all, the author thinks it necessary to prove that Christ has a deep consciousness of brotherhood with men. He cites Christ's own words from prophetic Scripture.[31] For Christ has vowed unto the Lord, Who has delivered Him, that He will declare God's name unto His brethren. Here the pith of the argument is quite as much in the vow to reveal God to them as in His giving them the name of brethren. He is so drawn in love to them that He is impelled to speak to them about the Father. Yea, in the midst of the Church, as if He were one of the congregation, He will praise God. They praise God for His Son; the Son joins in the praise, as being thankful for the privilege of being their Saviour, while they offer their thanks for the joy of being saved. That is not all. Christ puts His trust in God. So human is He that, conscious of utter weakness, He leans on God, as the feeblest of His brethren. Finally, His triumphant joy at the safety of His redeemed ones arises from this consciousness of brotherhood. "Behold, I and the children" (of God) "which God hath given Me."[32] The Apostle does not fear to apply to Christ what Isaiah[33] spoke in reference to himself and his disciples, the children of the prophet. Christ's brotherhood with men assumes the form of identifying Himself with His prophetic servants. Evidently He is not ashamed of His brethren, though, like Joseph, He has reason to be ashamed of them for their sin. The expression means that He glories in them, because His assumption of humanity has consecrated them. For this consecration springs from union. We do not, for our part, understand this as a general proposition, of which the sanctifying power of Christ is an illustration. No other instance of such a thing exists. Yet the Apostle does not prove the statement. He appeals to the intelligence and conscience of his readers to acknowledge its truth. Whether we understand the word "sanctification" in the sense of moral consecration through an atonement or in the sense of holy character, it springs from union. Christ cannot sanctify by a creative word or by an act of power. Neither can His power to sanctify be transmitted by God to the Son externally, in the same way in which the Creator bestows on nature its vital, fertilising energy. Christ must derive His power to sanctify through His Sonship, and men must become sons of God that they may be sanctified through the Son. Our passage adds Christ's brotherhood. He that consecrates, therefore, and they that are consecrated are united together, first, by being born of the same Divine Father, and, second, by having the same human nature. Here, again, the chain connects at both ends: on the side of God and on the side of man. Now to have dwelling in Him the power of consecrating men to God is so great an endowment that Christ may dare even to glory in the brotherhood that brings with it such a gift. 4. Christ's glory manifests itself in the destruction of Satan, who had the power of death, and his destruction is accomplished through death.[34] The children of God have every one his share of blood and flesh, which means vital, mortal humanity. Blood signifies life, and flesh the mortality of that life. They are, therefore, subject to disease and death. But to the Hebrews disease and death involved vastly more than physical suffering and the termination of man's earthly existence. They had their angel, by which is meant that they had a moral significance. They were spiritual forces, wielded by a messenger of God. This angel was Satan. But, following the lead of the later Jewish theology, our author explains who Satan really is. He identifies him with the evil spirit, who from envy, says the Book of Wisdom, brought death into the world. To make clear this identification, he adds the words, "that is, the devil." The reference to Satan is sufficient to show that the writer of the Epistle means by "the power of death" power to inflict it and keep men in its terrible grasp. But the difficulty is to understand how the devil is destroyed through death. Evidently the death of Christ is meant; we may paraphrase the Apostle's expression by rendering, "through His death." At first glance, the words, taken in connection with the reference to Christ's humanity, seem to favour the doctrine, propounded by many writers in the early ages of the Church, that God delivered His Son to Satan as the price of man's release from his rightful possession. Such a notion is utterly inconsistent with the dominant idea of the Epistle: the priestly character of Christ's death. A Hebrew Christian could not conceive the high-priest entering the holiest place to offer a redemptive sacrifice to the spirit of evil. Indeed, the advocates of this strange theory of the Atonement admitted as much when they described Christ as outwitting the devil or escaping from his hands by persuasion. But the doctrine is quite as inconsistent with the passage before us, which represents the death of Christ as the destruction of the Evil One. Power faces power. Christ is the Captain of salvation. His leadership of men implies conflict with their enemy and ultimate victory. Death was a spiritual conception. Here lay its power. Deliverance from the crushing bondage of its fear could come only through the great High-priest. Priesthood was the basis of Christ's power. We shall soon see that Christ is the Priest-King. The Apostle even now anticipates what he has hereafter to say on the relation of the priesthood to the kingly power. For as Priest Christ delivers men from guilt of conscience and, by so doing, delivers them from their fear of death; as King He destroys him who had the power to destroy. He is "death of death and hell's destruction." It has been well said that the two terrors from which none but Christ can deliver men are guilt of sin and fear of death. The latter is the offspring of the former. When the conscience of sin is no more, dread of death yields to peace and joy. In these four ways is the glory of Christ connected with humiliation, and thus will the prophecy of the Psalmist find its fulfilment in the representative Man, Jesus. His humiliation implied propitiation, moral discipline, conscious brotherhood, and subjection to him who had the power of death. His glory consisted in the effectiveness of the propitiation, in leadership of His people, in consecration of His brethren, in the destruction of the devil. But an interesting view of the passage has been proposed by Hofmann, and accepted by at least one thoughtful theologian of our country. They consider that the Apostle identifies the humiliation and the glory. In the words of Dr. Bruce,[35] "Christ's whole state of examination was not only worthy to be rewarded by a subsequent state of exaltation, but was in itself invested with moral sublimity and dignity." The idea has considerable fascination. We cannot set it aside by saying that it is modern, seeing that the Apostle himself speaks of the office of high-priest as an honour and a glory.[36] Yet we are compelled to reject it as an explanation of the passage. The Apostle is showing that the Psalmist's statement respecting man is realised only in the Man Christ Jesus. The difficulty was to connect man's low estate and man's glory and dominion. But if the Apostle means that voluntary humiliation for the sake of others is the glory, some men beside