Studying Hebrews Chapter 2

 As you read and study the book of Hebrews it is good to keep in mind that this letter is written to believers, Jewish Christians. 

The writer of Hebrews (Paul I believe) spent the first chapter demonstrating Christ’s superiority over angles. He concludes in Heb 2:14 (these verses would have been better placed as the ending of chapter one) by exhorting and warning.

The writer makes his arguments using a method that was very familiar to Jewish teachers of the time. He went from light to weighty. This is where a statement is made concerning a lighter matter which is then is inferred to be much more true of a matter having more weight or significance, importance. 

Paul speaks here in these verses of the two different methods, or agents, God used to give His word to man. Also in these verses he lets us know the consequences of failing to heed His word, especially as it was spoken by God’s Son. So as the writer reasons if Christ’s status or position is far greater than that of angles, as proved in chapter 1, then punishment for ignoring or rejecting His message must be far greater than that handed out for disregard for the word given by angels.

So taking a look at the wording should give even more insight into the chapter. 

Heb 2:1    Therefore:   When we look this word up we find it means “on account of this” or because of what has just been said, then, the point or conclusion to follow. In this case “therefore” was referring to the greatness of Jesus Christ as shown in chapter 1. The word “ought” is a very strong word meaning that it is (imperative or, is necessary). “To give the more, earnest heed” means to (pay careful attention) (even more extremely). This results in a exceptionally strong exhortation. It could be written this way. “Because of all these things in chapter 1, it is absolutely imperative that we should be careful in the extreme and pay close attention.  

Those who would be reading this letter are exhorted  to hold to the things which they have heard from the Son by means of His apostles. Lest we let them slip is better translated "lest we drift away (from them). Paul here urges those who read or hear this letter read (then and now) to take extreme care lest his readers slip from trust in the Son.

Their danger, and that of many other New Testament readers then and now, was that of slipping from trust in the Son's finished work of salvation by His own perfect-life obedience and sacrifice to a reliance on their own performance based on a meritorious view of salvation. In the Jews case that was going back to the Law of Moses and forsaking the blood of Christ for that of bulls and goats. (This could also mean leaving Christ as savior for Mohammad, or becoming an atheistic evolutionist etc.). Yes this same caution applies equally to us today.

Heb 2:2. For points to  the basis of the warning. The word spoken by angels. Every word sent by God and delivered by angles would be included here, but I believe it is clear that this has special reference to The Law, the Law of Moses. Which was delivered by means of angels. (Psalm 68:17; Deuteronomy 33:2; Acts 7:53; Galatians 3:19). Steadfast  means reliable, dependable or strong. God's word delivered by angels was always a sure, and always  came to pass.

Transgression is talking about a violation of an express command and disobedience is talking about a refusal obey. Transgression  is the act of disobedience; disobedience stresses the rebellious attitude which brings about the act, and under the Law punishment was certain. Under Law God’s punishment was never uncertain. God's punishment of sin was always the just or fair reward of sin. It was never haphazard, but always just. Recompense or the wages earned. The wages of sin is death. 

Heb 2:3. The word “We” in verse three are those then and now to  whom the Son has spoken in these last days. We have a salvation which is so great for a number of reasons. It comes from the greatest spokesman as is revealed in chapter one. This salvation involves His great work of redemption (Heb 1:3; 2:9, 14). And His great work brought great results (Heb 2:10, 15, 17). This salvation also carries a judgment that is equally great for ignoring it. (see Heb 6:4-8; 10:28-31). This salvation was spoken first by the Lord Jesus Christ Himself. It was repeated and confirmed to the recipients of this epistle by chosen apostles who had heard him speak. The verb translated "confirm" is a form of the same word "steadfast" in verse two. Christ's word is a sure word.

Heb 2:4. Freely translated, our author says that God added witness upon witness, piling testimony together. He did this by signs (stressing the spiritual meaning of the acts) and wonders (stressing the effect on those who saw), various kinds of miracles (stressing the might involved in accomplishing these signs and wonders; literally the word is "powers"), and spiritual gifts of the Holy Spirit which He gives to the church (see I Corinthians 12; Romans 12).

All this was according to God's own will. He confirmed the supernatural message of a resurrected and ascended Savior by supernatural demonstrations of power -- because He willed to do so. How shall we escape if we neglect so great a salvation? The answer is we will not. 

If the lesser word of angels was sure and violations of it were strictly punished, there is absolutely no escape for one who carelessly regards the great salvation spoken by the superior Son. As a true believer we must hold fast to the Son of God, Jesus and trust His work of salvation for total deliverance from sin and yielding to His voice in all things.

Heb 2:5. The verses in chapter 1 prepared the way for chapter two, in which the author would tell how the Son became lower than angels for a brief period of time, and he told us why. When we come to the close of chapter 1 the question could be asked, "If the Son is so much greater than the angels, why did He become a man and die?"

So beginning with verse 5 Paul answers this question. As he proceeds to answer this question he shows the glory and dignity intended for man at his creation, a position that has never realized fully after the Fall by any man except Jesus Christ. Paul shows how Jesus now occupies this place of prominence, and how, by virtue of His accomplishments, potentially all men may enjoy their intended state of glory.

The Bible indicates that the angels have a hand in God's administration of the present world-order (Daniel 10:20-21; 12:1; Ephesians 6:12). God did not plan the glorified world to come for the benefit of the angels, but for man. The glory that was intended for man is expressed in terms of all things being put in subjection to him (Romans 8:19-25; 11 Peter 3:7, 10, 13-14; Revelation 21:lff).

Heb 2.6. David is quoted from Psalm 8:5-7 in establishing this point. God is interested in and mindful of man. He visits him in blessing and judgment. The term “The son of man” as it is used in this psalm is simply a poetic expression for man.

Heb 2:7. Man was made but a little lower than the angels. He was crowned by the Creator with glory and honor. He was set over the works of God's hands (Genesis 1:26-28). This was what was intended for man when God first created him. Paradise glory.

Heb 2:8. God put all things in subjection under man's feet, according to the psalmist. Paul then reasons as follows. If God really put all things in subjection under him, nothing is excluded from man's dominion and oversight. Yet if we look about us we do not see all things under man's control -- yet. Man is not master of his environment and world. Man does not enjoy paradise glory and dominion. Is there anywhere a man who is over all things -- in complete control? Notice as we continue.

Heb 2:9. We do not see ourselves in that position -- at least not at the present time. But we do see Jesus, and He is crowned with glory and honor! He is the Son of chapter 1 that is so much better than the angels -- a man? Yes! For He was made a little lower than the angels, even to the suffering of death, that by the grace of God He could die for every man -- then give all who would follow Him their intended glory and dominion.

Jesus became a representative man. In Him, God found a man who gave what He had always wanted from man but which no man had ever given -- a human life fully and always dedicated to pleasing God. In Christ, man's glorified potential was fully realized. This glory was not even planned for angels. It was God’s original intention for man. And now one man is in that position. One man has a foothold in glory! And because He is a representative man, acting on behalf of all mankind, His people will one day enjoy the same position of glory. And His people as we walk now can enjoy this largely.

The expression a little lower than the angels is used in two senses in this passage. When it is said that man was put a little lower than the angels, the expression indicated his exalted position - it is but a little lower than the angels (and the original psalm had the general word for "God" instead of "angels"). But when it is said of Jesus that He became a little lower than the angels, the direction is reversed. For Jesus is the Son, far greater than the angels. To say that He became lower than angels is to say that He was humiliated, that He emptied Himself, that He condescended (Philippians 2:5ff). It is also to say that He became a man -- like ourselves and for our benefit.

Heb 2:10. It was becoming, fitting and proper for him for whom are all things and by whom are all things (Revelation 4:11; Romans 11:36; I Corinthians 8:6; II Corinthians 5:18) to bring many sons to glory by making Jesus their perfect forerunner or captain, even through suffering.

In becoming a representative man, Jesus willingly became of the same stuff as mankind in general. He became a brother to man, of the seed of David according to the flesh. In becoming a man, Jesus also took on suffering and death, both inevitable characteristics of mankind. Yet because of His sinless life, His death was able to count as our death. And by suffering death, Christ was able to bring many sons to glory He was the one to go ahead of them (us)  as Captain, experiencing first the suffering of death but then the glory of resurrection and installment at God's right hand the same kind of glory they, too, will one day enjoy because of Him.

Heb 2:11. He that sanctifieth is Christ and they who sanctified are saints or Christians. Both they and Christ are all of one Father -- God. For this reason Christ is not ashamed or embarrassed to call them brethren. Christ did not call us His brethren because He approved of our live or agreed with all our ideas. Brotherhood is not dependent on such things, though endorsement involves them. Christ did not endorse the thoughts and behavior of all his brethren; He simply called them brothers. The basis of brotherhood is a common fatherhood. Those who have the same father should not be embarrassed to call one another brethren.

Heb 2:12. The words of Psalm 22:22 are quoted in the mouth of Jesus. The psalmist calls on God for deliverance from enemies. He hopefully affirms that he will yet declare God's name among his brethren in the congregation of God's people. The word usually translated church refers numerous times in the Greek Old Testament to the Jews in solemn assembly. Psalm 22 is quite descriptive of Jesus, and the entire psalm was generally understood by Christ and His apostles as predictive of the suffering of the Messiah and the glory which would follow. Jesus suffered personally, was delivered by God, and now lives to declare God's salvation among His brethren.

2:13. Words similar to I will put my trust in him are found in the Greek Old Testament at II Samuel 22:3; Psalm 18:2 and Isaiah 8:17. The point of the quotation here is that Jesus, like His human brothers, had to depend on God and trust in Him (see Mark 14:32-36). Luke only of the Evangelists records the dying words of Christ: "Father, into thy hands I commend my spirit" (23:46) -- and Luke's Gospel highlights the humanity of Jesus and His identification with mankind throughout. The particular verb form given in Jesus' statement in the verse just mentioned stresses the extreme personal trust Jesus felt in committing His life to the Father's care (see also I Peter 2:23; 4:19).The next quotation is certainly from Isaiah 8:18 (which argues for Isaiah 8:17 in the previous citation). The meaning here is that Jesus is one with His human brethren in obedience to God as Father. The words of this quotation should not be pressed too far. Jesus is brother to the saints, not their father.

Heb 2:14. Since God's other children are necessarily partakers of flesh and blood, with all that is implied in that statement, Christ also took part of the same. He died, as they do, but through His death he destroyed or nullified the strength of the devil who had the power of death over man because of sin. Since Jesus had no sin of His own, the devil had no power over Him. When Christ entered the grave, therefore, He was not bound. Rather He walked in free-handed, picked up the keys and came out again in triumph! (See Revelation 1:17-18.)

Heb 2:15. Because Jesus rose from the dead, death can no longer hold its former terror for the man who trusts in Jesus. By His resurrection, Christ was able to deliver mankind from the bondage in which he is bound all his lifetime; that is, the bondage of the fear of death. Because one man has conquered death, Satan is immobilized and all men are potentially free of death's rule. The same power which brought Jesus out of Hades will also bring out His saints (see Romans 8:11; II Corinthians 4:14; I Thessalonians 4:14). 

Heb 2:16. The word translated took on here gives the idea "to take hold of someone to help him" It is true that Jesus took on Himself the nature of man and not angel, and verses 5-15 have been given to that theme. This verse seems to speak, however, of Jesus taking hold of man to help him. Angels did not need redemption and apparently fallen angels cannot be redeemed, but man both needed it and would receive it. Jesus became a man to accomplish man's needed redemption (Heb 1:3; 2:9;).

Jesus was born to save His Jewish people from their sins (Matthew 1:21) and to fulfill the promises made to the fathers (Acts 13:32-33; Romans 15:8). To that end He became one of the seed of Abraham. But by the grace of God He also tasted death for every man (Hebrews 2:9), so that gentiles as well as Jews may praise God for His mercy (Romans 15:9).

Heb 2:17. Wherefore, because Jesus took on the responsibility of saving man, in all things it was necessary for Him to be made like unto his brethren. God's design for man's salvation consisted of sending a representative man who could do for man what man had been unable to do for himself, that is, live an acceptable life before God. Because Jesus was chosen of the Father, and in order to carry out this divine mission, He became in every respect like His human brethren, though without sin.

He was divine, God in the flesh, and we must never forget that. But we should not forget either that He was fully human. Jesus was a man, with every human temptation, desire and sorrow. If His deity had precluded any of these He could not have been a truly representative man and could have become neither Savior not even a fair example. Because He did fully identify with His human brethren, yet remained faithful to God in all His life, He became a perfect high priest, both merciful to man and faithful or reliable in His relationship to God. As high priest He first made reconciliation for the sins of all His people, then became Mediator on their behalf before God (2 Cor. 5:19, 1 John 2:2).

Heb 2:18. Because he himself hath suffered, being tempted through every possible temptation and enticement of Satan including an undeserved death, he has the power and is able to succor or render aid and comfort to His people when they are tempted. He became a son of man that we might become sons of God. He took our place, died our death. All our sins past, present, and future were placed upon Him that we might enjoy His life and the blessings it made possible.

But He not only died for us but He first lived for us. While this point is frequently overlooked, it is this which made the first possible and meaningful. It is only by His perfect life -- lived on our behalf and in our stead, then offered to the Father and accepted by Him -- that we can be made accepted, for our own imperfect lives are never perfectly acceptable to the Father. Salvation is by the grace of God from beginning to end, and it was by the grace of God that Jesus tasted death for every man.

Moses could give a law but only Jesus could live that law. And great as Moses was, he was not in the same category with the Son who became man. This is a point that Paul develops in the next chapter.

I have adapted this study form as exposition on the Epistle by Edward Fudge.