About Hebrews

Hebrews demonstrates Christ's superiority over all Old Testament institutions, calling readers to persevere.

Author: UnknownWritten: c. AD 64-68Reading time: ~2 minVerses: 18
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King James Version

Hebrews 2

18 verses with commentary

Warning Against Neglect

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. let: Gr. run out as leaking vessels

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The Greek 'prosechein' (pay attention) introduces the first of five warning passages in Hebrews. The maritime metaphor 'lest we drift away' (pararryomen) pictures a ship drifting from its mooring due to neglect. If the law given through angels demanded strict obedience, how much more the salvation declared by the Lord Himself? This establishes a 'lesser to greater' argument central to Hebrews.

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

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The progression from 'spoken by the Lord' to confirmed 'by them that heard him' establishes apostolic authentication of the gospel. The fourfold testimony—the Lord's words, eyewitness confirmation, signs, wonders, miracles, and Holy Spirit gifts—provides overwhelming evidence. The Greek 'bebaioo' (confirmed) is a legal term meaning to guarantee or make valid.

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;

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The rhetorical question expects the answer: there is no escape. 'Neglect' (Greek 'amelesantes') implies not rejection but indifference or carelessness toward salvation. This is more dangerous than outright rejection because it appears less serious. 'So great salvation' encompasses deliverance from sin's penalty, power, and eventually presence—past, present, and future aspects of redemption.

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? gifts: or, distributions

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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? This verse concludes the author's warning against neglecting salvation, emphasizing divine authentication of the gospel message. "God also bearing witness" (sunepimarturountos, συνεπιμαρτυροῦντος) uses a compound Greek verb meaning to testify together or confirm jointly—God Himself validated the apostolic testimony.

The fourfold description of divine attestation is comprehensive: "signs" (sēmeia, σημεῖα) are miraculous indicators pointing to divine truth; "wonders" (terata, τέρατα) are extraordinary events evoking awe; "various miracles" (poikilais dunamesin, ποικίλαις δυνάμεσιν) refers to diverse manifestations of supernatural power; "gifts of the Holy Spirit" (pneumatos hagiou merismoi, πνεύματος ἁγίου μερισμοί) denotes distributions or apportionments of spiritual gifts. This quartet echoes apostolic preaching (Acts 2:22, 2 Corinthians 12:12, Romans 15:19) and demonstrates the continuity between Jesus' earthly ministry and the apostolic witness.

"According to His own will" (kata tēn autou thelēsin, κατὰ τὴν αὐτοῦ θέλησιν) establishes divine sovereignty over miraculous gifts. God distributed these attestations purposefully to confirm the gospel, not according to human merit or demand. This reminds readers that signs serve revelation's authentication, not personal gratification.

Jesus Made Lower Than Angels

For unto the angels hath he not put in subjection the world to come, whereof we speak.

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The 'world to come' (Greek 'oikoumenēn tēn mellousan') refers to the age inaugurated by Christ's first coming and consummated at His return. Angels do not rule this new order - humanity does, through Christ the second Adam. Reformed eschatology sees this as the restoration of humanity's original dominion mandate (Genesis 1:28), fulfilled in Christ and extended to believers through union with Him.

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?

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Quoting Psalm 8:4, the author uses 'diemartusato' (testified) to introduce Scripture as authoritative divine witness. The rhetorical question 'What is man?' highlights humanity's apparent insignificance, setting up the contrast with God's gracious exaltation of humanity. Reformed anthropology acknowledges both human depravity and dignity - made in God's image yet fallen, redeemed only by grace.

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: lower: or, while inferior to

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The phrase 'made him a little lower than the angels' can also be translated 'for a little while lower than the angels,' referring to Christ's incarnation. The crowning with 'glory and honor' (Greek 'doxē kai timē') points to Christ's exaltation after His humiliation. This demonstrates the Reformed principle that Christ's work involves both humiliation (incarnation, suffering, death) and exaltation (resurrection, ascension, session), securing full salvation.

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.

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The comprehensive scope of 'subjected all things' (Greek 'panta hypetaksas') allows no exceptions - all creation is under Christ's authority. The phrase 'we do not yet see all things subjected' acknowledges the 'already/not yet' tension of Reformed eschatology. Christ reigns now, but full manifestation of His reign awaits the parousia. This prevents both triumphalism and defeatism.

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. for the: or, by the

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'A little lower than the angels' quotes Psalm 8:5, applying it christologically. The paradox of incarnation—the Creator becoming creature—is captured in 'crowned with glory and honour.' The phrase 'taste death for every man' uses 'taste' (Greek 'geuomai') not to minimize but to emphasize the full experience of death. The substitutionary atonement ('for every man') is clearly taught.

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.

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'Captain' (Greek 'archegos') means pioneer, founder, or champion—one who blazes the trail others follow. God's sovereign purpose ('it became him') determined that Christ's perfection would come through suffering. 'Perfect' (Greek 'teleioo') means complete or qualified, not morally improved. Christ's sufferings qualified Him as the sympathetic High Priest who brings many sons to glory.

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,

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'He that sanctifieth' (Christ) and 'they who are sanctified' (believers) share one origin ('all of one'). This could refer to common humanity, common Father, or both. The point is Christ's solidarity with His people, making Him unashamed to call them brothers. This familial language emphasizes covenant intimacy and Christ's identification with sinful humanity.

Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

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Quoting Psalm 22:22, a messianic psalm of suffering and vindication, the author shows Christ declaring God's name to His 'brethren' (Greek 'adelphois'). This is stunning - the eternal Son calls redeemed humans His brothers. This familial language grounds the Reformed doctrine of adoption: through union with Christ, believers are brought into God's family, sharing Christ's inheritance and relationship with the Father.

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

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Two Isaiah quotations emphasize Christ's identification with humanity. 'I will put my trust in him' shows Christ's genuine humanity - He lived by faith in the Father, providing the pattern for believers. 'Behold I and the children God has given me' presents Christ as the faithful representative of His people. Reformed covenant theology sees Christ as the covenant head of the elect, standing in solidarity with them.

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

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The incarnation's purpose is stated: to destroy (Greek 'katargēsē' - render powerless) death's master, the devil. Christ 'partook of' (Greek 'meteschē') flesh and blood, emphasizing full humanity. The Reformed doctrine of Christ's active obedience requires genuine humanity - He had to be truly human to obey as our representative. His death defeated Satan not by force but by accomplishing redemption, removing Satan's legal grounds to accuse (Colossians 2:14-15).

And deliver them who through fear of death were all their lifetime subject to bondage.

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And deliver them who through fear of death were all their lifetime subject to bondage. This verse unveils one of Christ's primary accomplishments through His death and resurrection: liberating humanity from the tyranny of death-fear. The Greek word apallaxē (ἀπαλλάξῃ, "deliver") means to completely release or set free from bondage. The definite article with "fear" (phobou, φόβου) indicates not occasional anxiety but the pervasive, persistent dread that enslaves humanity.

The phrase "all their lifetime" (dia pantos tou zēn, διὰ παντὸς τοῦ ζῆν) emphasizes the comprehensive scope of this bondage—from birth to death, fear of mortality shadows human existence. The word douleias (δουλείας, "bondage") describes the condition of slavery, suggesting that death-fear doesn't merely trouble people but actually masters and controls them, dictating decisions, priorities, and behaviors.

Christ's deliverance comes through His own death (v. 14), where He destroyed (katargeō, render powerless) him who holds death's power—the devil. By experiencing death fully and conquering it through resurrection, Jesus transforms death from a terrifying enemy into a defeated foe and gateway to glory. This liberation enables believers to live courageously, sacrificially, and eternally focused, no longer enslaved to self-preservation or existential dread.

For verily he took not on him the nature of angels; but he took on him the seed of Abraham. took not: Gr. taketh not hold of angels, but of the seed of Abraham he taketh hold

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Christ 'takes hold of' (Greek 'epilambanetai' - to take by the hand, help) Abraham's seed, not angels. This emphasizes the specific scope of Christ's saving work - He came to redeem elect humanity, the spiritual descendants of Abraham (Galatians 3:29). Reformed particular redemption (limited atonement) finds support here: Christ's saving work has a definite scope and purpose, effectively redeeming those the Father gave Him.

Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

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The necessity ('he ought') of incarnation flows from Christ's high priestly role. 'Made like unto his brethren' emphasizes full identification with humanity except for sin (4:15). The dual qualifications of a high priest are faithfulness toward God and mercy toward people. 'Propitiation' (Greek 'hilaskomai') means to satisfy God's wrath and reconcile sinners through sacrificial atonement.

For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

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'Suffered being tempted' emphasizes Christ's actual experience of temptation's pressure. The Greek 'peirazo' (tempted/tested) and 'paschein' (suffered) show that temptation itself involved suffering for the sinless One. His victory over temptation through suffering uniquely qualifies Him to aid ('boetheo'—run to the cry of) those currently being tempted. This is experimental, not just theoretical knowledge.

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