Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb2.rwp

Text File | 1993-03-13 | 21KB | 359 lines

2:1 {Therefore} (\dia touto\). Because Jesus is superior to
prophets and angels and because the new revelation is superior to
the old. The author often pauses in his argument, as here, to
drive home a pungent exhortation. {Ought} (\dei\). It is
necessity, necessity rather than obligation (\chrê\). {To give
heed} (\prosechein\). Present active infinitive with \noun\
(accusative singular of \nous\) understood as in #Ac 8:6|. {More
earnest} (\perissoterôs\). Comparative adverb, "more earnestly,"
"more abundantly" as in #1Th 2:7| {To the things that were heard}
(\tois akoustheisin\). Dative plural neuter of the articular
participle first aorist passive of \akouô\. {Lest haply we drift
away} (\mê pote pararuômen\). Negative clause of purpose with \mê
pote\ and the second aorist passive subjunctive of \pararreô\,
old verb to flow by or past, to glide by, only here in N.T. (cf.
#Pr 3:21|). Xenophon (Cyrop. IV. 52) uses it of the river flowing
by. Here the metaphor is that "of being swept along past the sure
anchorage which is within reach" (Westcott), a vivid picture of
peril for all ("we," \hêmas\).

2:2 {For if ... proved steadfast} (\ei gar ... egeneto bebaios\).
Condition of first class, assumed as true. {Through angels} (\di'
aggelôn\). Allusion to the use of angels by God at Sinai as in
#Ac 7:38,53; Gal 3:19|, though not in the O.T., but in Josephus
(_Ant_. XV. 156). {Transgression and disobedience} (\parabasis
kai parakoê\). Both words use \para\ as in \pararuômen\, refused
to obey (stepping aside, \para-basis\ as in #Ro 2:23|), neglect
to obey (\par-akoê\ as in #Ro 5:19|), more than a mere hendiadys.
{Recompense of reward} (\misthapodosian\). Late double compound,
like \misthapodotês\ (#Heb 11:6|), from \misthos\ (reward) and
\apodidômi\, to give back. The old Greeks used \misthodosia\.
{Just} (\endikon\). Old compound adjective, in N.T. only here and
#Ro 3:8|.

2:3 {How shall we escape?} (\pôs hêmeis ekpheuxometha;\).
Rhetorical question with future middle indicative of \ekpheugô\
and conclusion of the condition. {If we neglect} (\amelêsantes\).
First aorist active participle of \ameleô\, "having neglected."
{So great salvation} (\têlikautês sôtêrias\). Ablative case after
\amelêsantes\. Correlative pronoun of age, but used of size in
the N.T. (#Jas 3:4; 2Co 1:10|). {Which} (\hêtis\). "Which very
salvation," before described, now summarized. {Having at the
first been spoken} (\archên labousa laleisthai\). Literally,
"having received a beginning to be spoken," "having begun to be
spoken," a common literary _Koiné_ idiom (Polybius, etc.).
{Through the Lord} (\dia tou kuriou\). The Lord Jesus who is
superior to angels. Jesus was God's full revelation and he is the
source of this new and superior revelation. {Was confirmed}
(\ebebaiôthê\). First aorist passive indicative of \bebaioô\,
from \bebaios\ (stable), old verb as in #1Co 1:6|. {By them that
heard} (\hupo tôn akousantôn\). Ablative case with \hupo\ of the
articular first aorist active participle of \akouô\. Those who
heard the Lord Jesus. Only one generation between Jesus and the
writer. Paul (#Ga 1:11|) got his message directly from Christ.

2:4 {God also bearing witness with them} (\sunepimarturountos tou
theou\). Genitive absolute with the present active participle of
the late double compound verb \sunepimartureô\, to join (\sun\)
in giving additional (\epi\) testimony (\martureô\). Here only in
N.T., but in Aristotle, Polybius, Plutarch. {Both by signs}
(\sêmeiois te kai\) {and wonders} (\kai terasin\) {and by
manifold powers} (\kai poikilais dunamesin\) {and by gifts of the
Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case
used with all four items. See #Ac 2:22| for the three words for
miracles in inverse order (powers, wonders, signs). Each word
adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder)
attracts attention, \dunamis\ (power) shows God's power,
\sêmeion\ reveals the purpose of God in the miracles. For
\poikilais\ (manifold, many-coloured) see #Mt 4:24; Jas 1:2|. For
\merismos\ for distribution (old word, in N.T. only here and #Heb
4:12|) see #1Co 12:4-30|. {According to his own will} (\kata tên
autou thelêsin\). The word \thelêsis\ is called a vulgarism by
Pollux. The writer is fond of words in \-is\.

2:5 {For not unto angels} (\ou gar aggelois\). The author now
proceeds to show (#2:5-18|) that the very humanity of Jesus, the
Son of Man, likewise proves his superiority to angels. {The world
to come} (\tên oikoumenên tên mellousan\). The new order, the
salvation just described. See a like use of \mellô\ (as
participle) with \sôtêria\ (#1:14|), \aiôn\ (#6:4f.|), \agatha\
(#9:11; 10:1|), \polis\ (#13:14|). {Whereof we speak} (\peri hês
laloumen\). The author is discussing this new order introduced by
Christ which makes obsolete the old dispensation of rites and
symbols. God did not put this new order in charge of angels.

2:6 {But one somewhere} (\de pou tis\). See #4:4| for a like
indefinite quotation. Philo uses this "literary mannerism"
(Moffatt). He quotes #Ps 8:5-7| and extends here to #8a|. {Hath
testified} (\diemarturato\). First aorist middle indicative of
\diamarturomai\, old verb to testify vigorously (#Ac 2:40|).
{What} (\Ti\). Neuter, not masculine \tis\ (who). The
insignificance of man is implied. {The son of man} (\huios
anthrôpou\). Not \ho huios tou anthrôpou\ which Jesus used so
often about himself, but literally here "son of man" like the
same words so often in Ezekiel, without Messianic meaning here.
{Visited} (\episkeptêi\). Second person singular present
indicative middle of \episkeptomai\, old verb to look upon, to
look after, to go to see (#Mt 25:36|), from which verb
\episcopos\, overseer, bishop, comes.

2:7 {Thou madest him a little lower} (\elattôsas auton brachu
ti\). First aorist active of old verb \elattoô\ from \elattôn\
(less), causative verb to lessen, to decrease, to make less, only
here, and verse #9| and #Joh 3:30| in N.T. \Brachu ti\ is
accusative neuter of degree like #2Sa 16:1|, "some little," but
of time in #Isa 57:17| (for a little while). {Than the angels}
(\par' aggelous\). "Beside angels" like \para\ with the
accusative of comparison in #1:4,9|. The Hebrew here has _Elohim_
which word is applied to judges in #Ps 82:1,6| (#Joh 10:34f.|).
Here it is certainly not "God" in our sense. In #Ps 29:1| the LXX
translates _Elohim_ by \huoi theou\ (sons of God). {Thou
crownedst} (\estephanôsas\). First aorist active indicative of
old verb, \stephanoô\, to crown, in N.T. only here and #2Ti 2:5|
The Psalmist refers to God's purpose in creating man with such a
destiny as mastery over nature. The rest of verse #7| is absent
in B.

2:8 {In that he subjected} (\en tôi hupotaxai\). First aorist
active articular infinitive of \hupatassô\ in the locative case,
"in the subjecting." {He left} (\aphêken\). First aorist active
indicative (kappa aorist) of \aphiêmi\. {Nothing that is not
subject to him} (\ouden autôi anupotakton\). Later verbal of
\hupotassô\ with \a\ privative. Here in passive sense, active
sense in #1Ti 1:9|. Man's sovereignty was meant to be
all-inclusive including the administration of "the world to
come." "He is crowned king of nature, invested with a divine
authority over creation" (Moffatt). But how far short of this
destiny has man come! {But now we see not yet} (\nun de oupô
horômen\). Not even today in the wonderful twentieth century with
man's triumphs over nature has he reached that goal, wonderful as
are the researches by the help of telescope and microscope, the
mechanism of the airplane, the submarine, steam, electricity,
radio.

2:9 {Even Jesus} (\Iêsoun\). We do not see man triumphant, but we
do see Jesus, for the author is not ashamed of his human name,
realizing man's destiny, "the very one who has been made a little
lower than the angels" (\ton brachu ti par' aggelous
êlattômenon\), quoting and applying the language of the Psalm in
verse #7| to Jesus (with article \ton\ and the perfect passive
participle of \elattaô\). But this is not all. Death has defeated
man, but Jesus has conquered death. {Because of the suffering of
death} (\dia to pathêma tou thanatou\). The causal sense of \dia\
with the accusative as in #1:14|. Jesus in his humanity was put
lower than the angels "for a little while" (\brachu ti\). Because
of the suffering of death we see (\blepomen\) Jesus crowned
(\estephanômenon\, perfect passive participle of \stephanoô\ from
verse #7|), crowned already "with glory and honour" as Paul shows
in #Php 2:9-11| (more highly exalted, \huperupsôsen\) "that at
the name of Jesus every knee should bow." There is more glory to
come to Jesus surely, but he is already at God's right hand
(#1:3|). {That by the grace of God he should taste death for
every man} (\hopôs chariti theou huper pantos geusêtai
thanatou\). This purpose clause (\hopôs\ instead of the more
usual \hina\) is pregnant with meaning. The author interprets and
applies the language of the Psalm to Jesus and here puts Christ's
death in behalf of (\huper\), and so instead of, every man as the
motive for his incarnation and death on the Cross. The phrase to
taste death (\geuomai thanatou\) occurs in the Gospels (#Mt
16:28; Mr 9:1; Lu 9:27; Joh 8:52|), though not in the ancient
Greek. It means to see death (#Heb 11:5|), "a bitter experience,
not a rapid sip" (Moffatt). His death was in behalf of every one
(not everything as the early Greek theologians took it). The
death of Christ (Andrew Fuller) was sufficient for all, efficient
for some. It is all "by the grace (\chariti\, instrumental case)
of God," a thoroughly Pauline idea. Curiously enough some MSS.
read \chôris theou\ (apart from God) in place of \chariti theou\,
Nestorian doctrine whatever the origin.

2:10 {It became him} (\eprepen autôi\). Imperfect active of
\prepô\, old verb to stand out, to be becoming or seemly. Here it
is impersonal with \teleiôsai\ as subject, though personal in
#Heb 7:26|. \Autôi\ (him) is in the dative case and refers to
God, not to Christ as is made plain by \ton archêgon\ (author).
One has only to recall #Joh 3:16| to get the idea here. The
voluntary humiliation or incarnation of Christ the Son a little
lower than the angels was a seemly thing to God the Father as the
writer now shows in a great passage (#2:10-18|) worthy to go
beside #Php 2:5-11|. {For whom} (\di' hon\). Referring to \autôi\
(God) as the reason (cause) for the universe (\ta panta\).
{Through whom} (\di' hou\). With the genitive \dia\ expresses the
agent by whom the universe came into existence, a direct
repudiation of the Gnostic view of intermediate agencies (aeons)
between God and the creation of the universe. Paul puts it
succinctly in #Ro 11:36| by his \ex autou kai di' autou kai eis
auton ta panta\. The universe comes out of God, by means of God,
for God. This writer has already said that God used his Son as
the Agent (\di' hou\) in creation (#1:2|), a doctrine in harmony
with #Col 1:15f.| (\en autôi, di' autou eis auton\) and #Joh
1:3|. {In bringing} (\agagonta\). Second aorist active participle
of \agô\ in the accusative case in spite of the dative \autôi\
just before to which it refers. {The author} (\ton archêgon\).
Old compound word (\archê\ and \agô\) one leading off, leader or
prince as in #Ac 5:31|, one blazing the way, a pioneer (Dods) in
faith (#Heb 12:2|), author (#Ac 3:15|). Either sense suits here,
though author best (verse #9|). Jesus is the author of salvation,
the leader of the sons of God, the Elder Brother of us all (#Ro
8:29|). {To make perfect} (\teleiôsai\). First aorist active
infinitive of \teleioô\ (from \teleios\). If one recoils at the
idea of God making Christ perfect, he should bear in mind that it
is the humanity of Jesus that is under discussion. The writer
does not say that Jesus was sinful (see the opposite in #4:15|),
but simply that "by means of sufferings" God perfected his Son in
his human life and death for his task as Redeemer and Saviour.
One cannot know human life without living it. There was no moral
imperfection in Jesus, but he lived his human life in order to be
able to be a sympathizing and effective leader in the work of
salvation.

2:11 {He that sanctifieth} (\ho hagiazôn\). Present active
articular participle of \hagiazô\. Jesus is the sanctifier
(#9:13f.; 13:12|). {They that are sanctified} (\hoi
hagiazomenoi\). Present passive articular participle of
\hagiazô\. It is a process here as in #10:14|, not a single act,
though in #10:10| the perfect passive indicative presents a
completed state. {Of one} (\ex henos\). Referring to God as the
Father of Jesus and of the "many sons" above (verse #10|) and in
harmony with verse #14| below. Even before the incarnation Jesus
had a kinship with men though we are not sons in the full sense
that he is. {He is not ashamed} (\ouk epaischunetai\). Present
passive indicative of \epaischunomai\, old compound (#Ro 1:16|).
Because of the common Father Jesus is not ashamed to own us as
"brothers" (\adelphous\), unworthy sons though we be.

2:12 {Unto my brethren} (\tois adelphois mou\). To prove his
point the writer quotes #Ps 22:22| when the Messiah is presented
as speaking "unto my brethren." {Congregation} (\ekklêsias\). The
word came to mean the local church and also the general church or
kingdom (#Mt 16:18; Heb 12:23|). Here we have the picture of
public worship and the Messiah sharing it with others as we know
Jesus often did.

2:13 {I will put my trust in him} (\Egô esomai pepoithôs ep'
autôi\). A rare periphrastic (intransitive) future perfect of
\peithô\, a quotation from #Isa 8:17|. The author represents the
Messiah as putting his trust in God as other men do (cf. #Heb
12:2|). Certainly Jesus did this constantly. The third quotation
(\kai palin\, And again) is from #Isa 8:18| (the next verse), but
the Messiah shows himself closely linked with the children
(\paidia\) of God, the sons (\huioi\) of verse #10|.

2:14 {Are sharers in flesh and blood} (\kekoinônêken haimatos kai
sarkos\). The best MSS. read "blood and flesh." The verb is
perfect active indicative of \koinôneô\, old verb with the
regular genitive, elsewhere in the N.T. with the locative (#Ro
12:13|) or with \en\ or \eis\. "The children have become partners
(\koinônoi\) in blood and flesh." {Partook} (\metesche\). Second
aorist active indicative of \metechô\, to have with, a practical
synonym for \koinôneô\ and with the genitive also (\tôn autôn\).
That he might bring to nought (\hina katargêsêi\). Purpose of the
incarnation clearly stated with \hina\ and the first aorist
active subjunctive of \katargeô\, old word to render idle or
ineffective (from \kata, argos\), causative verb (25 times in
Paul), once in Luke (#Lu 13:7|), once in Hebrews (here). "By
means of death" (his own death) Christ broke the power (\kratos\)
of the devil over death (paradoxical as it seems), certainly in
men's fear of death and in some unexplained way Satan had sway
over the realm of death (#Zec 3:5f.|). Note the explanatory
\tout' estin\ (that is) with the accusative after it as before
it. In #Re 12:7| Satan is identified with the serpent in Eden,
though it is not done in the Old Testament. See #Ro 5:12; Joh
8:44; 14:30; 16:11; 1Jo 3:12|. Death is the devil's realm, for he
is the author of sin. "Death as death is no part of the divine
order" (Westcott).

2:15 {And might deliver} (\kai apallaxêi\). Further purpose with
the first aorist active subjunctive of \appallassô\, old verb to
change from, to set free from, in N.T. only here, #Lu 12:58; Ac
19:12|. {Through fear of death} (\phobôi thanatou\). Instrumental
case of \phobos\. The ancients had great fear of death though the
philosophers like Seneca argued against it. There is today a
flippant attitude towards death with denial of the future life
and rejection of God. But the author of Hebrews saw judgement
after death (#9:27f.|). Hence our need of Christ to break the
power of sin and Satan in death. {All their lifetime} (\dia
pantos tou zêin\). Present active infinitive with \pas\ and the
article in the genitive case with \dia\, "through all the
living." {Subject to bondage} (\enochoi douleias\). Old adjective
from \enechô\, "held in," "bound to," with genitive, bond-slaves
of fear, a graphic picture. Jesus has the keys of life and death
and said: "I am the life." Thank God for that.

2:16 {Verily} (\de pou\). "Now in some way," only here in N.T.
{Doth he take hold} (\epilambanetai\). Present middle indicative
and means to lay hold of, to help, like \boêthêsai\ in verse
#18|. {The seed of Abraham} (\spermatos Abraham\). The spiritual
Israel (#Ga 3:29|), children of faith (#Ro 9:7|).

2:17 {Wherefore} (\hothen\). Old relative adverb (\ho\ and
enclitic \then\, whence of place (#Mt 12:44|), of source (#1Jo
2:18|), of cause as here and often in Hebrews (#3:1; 7:25; 8:3;
9:18; 11:19|). {It behoved him} (\ôpheilen\). Imperfect active of
\opheilô\, old verb to owe, money (#Mt 18:28|), service and love
(#Ro 13:8|), duty or obligation as here and often in N.T. (#Lu
17:10|). Jesus is here the subject and the reference is to the
incarnation. Having undertaken the work of redemption (#Joh
3:16|), voluntarily (#Joh 10:17|), Jesus was under obligation to
be properly equipped for that priestly service and sacrifice. {In
all things} (\kata panta\). Except yielding to sin (#Heb 4:15|)
and yet he knew what temptation was, difficult as it may be for
us to comprehend that in the Son of God who is also the Son of
man (#Mr 1:13|). Jesus fought through to victory over Satan. {To
be made like unto his brethren} (\tois adelphois homoiôthênai\).
First aorist passive infinitive of \homoioô\, old and common verb
from \homoios\ (like), as in #Mt 6:8|, with the associative
instrumental case as here. Christ, our Elder Brother, resembles
us in reality (#Php 2:7| "in the likeness of men") as we shall
resemble him in the end (#Ro 8:29| "first-born among many
brethren"; #1Jo 3:2| "like him"), where the same root is used as
here (\hoiôma, homoios\). That he might be (\hina genêtai\).
Purpose clause with \hina\ and the second aorist middle
subjunctive of \ginomai\, to become, "that he might become." That
was only possible by being like his brethren in actual human
nature. {Merciful and faithful high priest} (\eleêmôn kai pistos
archiereus\). The sudden use of \archiereus\ here for Jesus has
been anticipated by #1:3; 2:9| and see #3:1|. Jesus as the
priest-victim is the chief topic of the Epistle. These two
adjectives (\eleêmôn\ and \pistos\) touch the chief points in the
function of the high priest (#5:1-10|), sympathy and fidelity to
God. The Sadducean high priests (Annas and Caiaphas) were
political and ecclesiastical tools and puppets out of sympathy
with the people and chosen by Rome. {In things pertaining to God}
(\ta pros ton theon\). The adverbial accusative of the article is
a common idiom. See the very idiom \ta pros ton theon\ in #Ex
18:19; Ro 15:17|. This use of \pros\ we had already in #Heb
1:7f|. On the day of atonement the high priest entered the holy
of holies and officiated in behalf of the people. {To make
propitiation for} (\eis to hilaskesthai\). Purpose clause with
\eis to\ and the infinitive (common Greek idiom), here present
indirect middle of \hilaskomai\, to render propitious to oneself
(from \hilaos\, Attic \hileôs\, gracious). This idea occurs in
the LXX (#Ps 65:3|), but only here in N.T., though in #Lu 18:13|
the passive form (\hilasthêti\) occurs as in #2Ki 5:18|. In #1Jo
2:2| we have \hilasmos\ used of Christ (cf. #Heb 7:25|). The
inscriptions illustrate the meaning in #Heb 2:17| as well as the
LXX.

2:18 {In that} (\en hôi\). Literally, "In which" (\=en toutôi en
hôi\, in that in which), a causal idea, though in #Ro 14:22| \en
hôi\ means "wherein." {Hath suffered} (\peponthen\). Second
perfect active indicative of \paschô\, permanent part of Christ's
experience. {Being tempted} (\peirastheis\). First aorist passive
participle of \peirazô\. The temptation to escape the shame of
the Cross was early and repeatedly presented to Christ, by Satan
in the wilderness (#Mt 4:8-11|), by Peter in the spirit of Satan
(#Mt 16:22f.|), in Gethsemane (#Mt 26:39|), and caused intense
suffering to Jesus (#Lu 22:44; Heb 5:8|). {He is able}
(\dunatai\). This word strikes the heart of it all. Christ's
power to help is due not merely to his deity as God's Son, but
also to his humanity without which he could not sympathize with
us (#Heb 4:15|). {To succour} (\boêthêsai\). First aorist active
infinitive of the old compound verb \boêtheô\ (\boê\, a cry,
\theô\, to run), to run at a cry or call for help (#Mt 15:25|).
{Them that are tempted} (\tois peirazomenois\). Dative plural of
the articular participle (present passive) of \peirazô\. These
Jewish Christians were daily tempted to give up Christ, to
apostatize from Christianity. Jesus understands himself (\autos\)
their predicament and is able to help them to be faithful.