HEBREWS CHAPTER TWO

IV) THE FIRST OF FIVE WARNINGS TO THE HEBREW BELIEVERS

A) [Heb 2:1]:

(v. 1) "We must pay more careful attention, therefore, to what we have heard, so that we do not drift away."

1) INTRODUCTION

[The Bible Knowledge Commentary, NT Edition, Walvoord & Zuck, Editors, Victor Books, USA, p. 783]:

"The writer now paused in his exposition to address the readers with the first in a series of five urgent warnings. (The others are in chaps. 3-4; 5:11-6:20; 10:19-39; 12). This one is the briefest and most restrained of all of them, but nonetheless solemn."

2) THE HEBREW BELIEVERS ARE REMINDED THAT THEY HAVE HEARD THE MESSAGE OF THE GOSPEL, RESPONDED TO IT AND IN WHOM THEY NOW HAVE INHERITED SALVATION

"We must pay careful attention to what we have heard" = What is immediately in view here is the message that 'we' believers have heard and believed. This message evidently was what one must do to 'inherit salvation', (v. 1:14), as indicated by the word "therefore" which points to the immediately preceding context especially from that verse:

a) [Heb 1:14]:

"Are not all angels ministering spirits sent to serve those who will inherit salvation?"

This context also includes the seven glorious characteristics of the Person in Whom one trusts to receive that inheritance, Jesus Christ, (ref. 1:1-13). This is especially brought out in verse 1:3:

b) [Heb 1:3]:

(v. 3) "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by the word of His power. Having made purification for our sins, He sat down at the right hand of the Majesty in heaven."

3) THE HEBREW BELIEVERS ARE EXHORTED NOT TO DRIFT AWAY FROM ATTENTION TO THE MESSAGE OF INHERITANCE OF ETERNAL LIFE

"pay more careful attention....so that we do not drift away" = Believers, not unbelievers, are in view as being admonished not to drift away from paying attention, i.e., from being faithful to the message of the gospel. Unbelievers would not be viewed as having accepted the message and then admonished to not drift away from it. For unbelievers by definition have not yet accepted the message at all and would not be part of the group who will inherit salvation, (v. 14).

[BKC, NT p. 783]:

"2:1. The truth he had just enunciated has important implications. The therefore shows that this admonition arose directly from the preceding material. Since the Son is so supremely great and is destined for final triumph over His enemies, the readers would do well to pay more careful attention to these realities. The danger is that, if they would not, they might drift away (parayOmen, a word that occurs only here in the NT). The writer's audience was marked by immaturity and spiritual sluggishness (cf. 5:11-12) [but nevertheless were believers], and if this trait were not eliminated there was danger of their slipping away from what they had heard. The author may have had the Septuagint rendering of Proverbs 3:21 in mind, where the Greek translators used the word for 'drift away' that is found here: 'My son, do not slip away, but keep My counsel and intent.' "

4) LOSING ONE'S FAITHFULNESS TO THE MESSAGE OF THE GOSPEL IS TANTAMOUNT TO FALLING FROM THE GRACE OF GOD IN ONE'S LIFE

a) [Compare Gal 5:1-5]:

(v. 1) "It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.

(v. 2) Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.

(v. 3) Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole Law.

(v. 4) You who are trying to be justified by law have been alienated [estranged] from Christ; you have fallen away from grace.

(v. 5) But by faith we eagerly await through the Spirit the righteousness for which we hope."

i) BELIEVERS ARE IN VIEW

"You", (v. 4) = believers who are secure in their salvation.

[Bob Wilkin states,'You Have Fallen From Grace, Galatians 5:4]:

"Paul indicates that he is writing to those who have received the Gospel (1:9) and who have received the Spirit (3:2). In addition, he repeatedly calls them 'brethren' (e.g., 1:11; 3:15; 4:12, 28; 5:11, 13; 6:1, 18). The idea that those addressed in 5:4 were not genuine Christians is unsupported by the text. Christians are being addressed"

ii) BELIEVERS FALLING OUT OF FELLOWSHIP WITH OUR LORD AS A RESULT OF ATTEMPTING NOW TO BE JUSTIFIED BY LAW IS IN VIEW

"You who are trying to be justified by law", (v. 4) =

"by law" = no definite article, i.e., trying to be justified by some code of behavior, by works of some kind - not necessarily the Mosaic Law.

"You... have been alienated [estranged] from Christ" = The phrase, 'you have become estranged from Christ', refers to falling out of fellowship with our Lord which you will notice here is as a result of a believer now attempting to be justified by law when he has already been justified solely by faith alone, (v. 5)]

iii) FALLING FROM GRACE HERE DOES NOT HAVE LOSS OF ETERNAL LIFE IN VIEW

"You have fallen away from grace", (v. 4) =

[Bob Wilkin states, http://www.faithalone.org/news/y1988/88jan1.html]:

"The whole issue here is what falling from grace means. Does it mean that the believers in question have fallen from their positional standing in grace [i.e., eternal life itself]? If it does, then Paul contradicts himself because in other passages he clearly states that is impossible (cf. Romans 8:38-39; Ephesians 1:13-14; 4:30; Colossians 2:13-14; 1 Thessalonians 5:10; 2 Timothy 2:13). Since Scripture is God's Word, it cannot contradict itself. Thus, whatever Paul meant by falling from grace he did not mean falling from one's position as a child of God.

[Bob Wilkin states,'You Have Fallen From Grace, Galatians 5:4]:

"Because Paul was not addressing the subject of eternal security in Galatians, we don't find explicit statements of eternal security in the book. (There are, however, implicit statements throughout the book. See, for example, 2:14-21; 3:1-14; 6:1-5.) Nonetheless, it is telling that we don't find the opposite. Paul kept calling his readers "brethren" right up to the last verse of the epistle. Nowhere did he say something such as: "You once were Christians, but you are no longer," or, "If you seek to be justified by the law, you will lose eternal life."

iv) FALLING FROM GRACE HERE IS THE LOSS OF THE EXPERIENCE OF GRACE

"You have fallen away from grace." =

This phrase parallels "You who are trying to be justified by law have been alienated [estranged] from Christ" which precedes it in the same verse.

Alienated, i.e., estranged from Christ pictures loss of temporal fellowship here, not loss of eternal life - if that were possible, and it is not.

[Bob Wilkin states,'You Have Fallen From Grace, Galatians 5:4]:

"What then did Paul mean? The word translated you have fallen ('ekpipto') means to fall (as in withered flowers that fall to the ground). In this context it is used figuratively and refers to the loss of one's grip on grace as a principle to live by (cf. BGD, p. 244; Donald K. Campbell, S.v. 'Galatians,' The Bible Knowledge Commentary, NT edition, p. 605).

The believers in the churches of Galatia were being influenced by legalistic teachers called Judaizers. These men were saying that while salvation began by faith in Christ, one could not obtain final salvation without obeying the Law of Moses.

Christians lose their grip on grace whenever they fall prey to the teachings of legalism. If a Christian leaves a church that is clear on the Gospel and grace and joins one which is not, he will quickly lose his grip on grace if he accepts the teaching at the new church. That's why Paul told the Galatians to run, not walk, away from the Judaizers (cf. 1:8-9). They were to stay away. They weren't to listen to them."

v) CONCLUSION

[Bob Wilkin states, http://www.faithalone.org/news/y1988/88jan1.html]:

"Falling from grace means that a believer who reverts to pharisaical thinking and practices has fallen from a present experience of grace. While our position in the grace of God is secure, our experience of His grace is not.

If a believer today is unwittingly duped into joining a works-salvation cult, he will cease to experience God's grace until he leaves the cult. In fact, if a believer joins any group, cult or otherwise, which teaches that we must produce good works in order to maintain our salvation, he will cease to experience grace. Even the linking of assurance to the quality of our lives can lead a believer to fall from a daily experience of grace."

[Bob Wilkin states,'You Have Fallen From Grace, Galatians 5:4']:

"Believers who fall prey to legalism are like husbands who were on good terms with their wives, but who aren't at present. They became estranged because of something one of them said or did. So, too, there is a break in fellowship between a believer and Christ whenever we stop looking to Him alone for salvation and assurance. See Bauer, Gingrich, and Danker, A Greek-English Lexicon of the NT, S.v. 'katargeo,' p. 417....

Believers cease to experience God's grace whenever they attempt to be justified by the works they do. Believers who fall prey to legalistic cults and denominations are one example. For instance, statistics show that three hundred Baptists in the U.S. convert to Mormonism every week. Surely some of these wooed into Mormonism by friendly people at their door who talk about family values are new or unstable believers.

Falling from grace is not always that dramatic. Many believers today have been taught something which may seem harmless to them: that their works are indispensable for their assurance of salvation. However, once a believer accepts that teaching, he too has fallen from grace, for he no longer looks to Christ alone for his assurance. God's grace is wonderful. Experiencing it is terrific. Losing one's grip on it is terrible. Don't fall from grace. It can and likely will happen if you immerse yourself in legalistic teaching or if you cease to read the Word and to fellowship at a church which is clear on the Gospel."

The Warning Passages in Hebrews (Part 1) – Grace Evangelical Society (faithalone.org)

"Have you ever stopped to read the warning labels on the products you buy? My bottle of cat shampoo says, “Caution: The contents of this bottle should not be fed to fish or children.” An electric drill I got for Christmas says, “Not intended for use in dentistry.” And here’s a children’s birthday card that says, “Keep away from small children.” The world is full of warnings. Some we can safely ignore. But there are others we ignore at our peril. This is true of the five warning passages in Hebrews (2:1-4; 3:7–4:13; 5:11–6:12; 10:19-39; 12:14-29).

Evangelicals are divided over what they mean. Arminians generally interpret them as warnings to believers that they will lose their eternal salvation if they persist in sin and unbelief. Calvinists either interpret them as warnings to false professors that they’ll be eternally lost if they don’t believe in Christ, or as exhortations to the elect warning them of a hypothetical loss of eternal salvation. Significantly, both Arminians and Calvinists agree that the warnings are about eternal life or eternal death.

What is the best way to understand these crucial passages?

In this article, I will present a Free Grace interpretation of the first two warnings in Hebrews, showing that they warn believers about God’s discipline in this life and about a potential loss of rewards in the Messianic kingdom to come.

Were the Hebrews [Addressed In The Book Of Hebrews] Believers?

One of the disagreements between Arminians and Calvinists is over whether or not the Hebrews [Addressed In The Book Of Hebrews] were believers or whether they were false professors. In order to settle that question, consider that the readers are described as:

• Holy (3:1)
• Brethren (3:1, 12)
• Companions (or partakers) of the heavenly calling (3:1)
• God’s house (3:6)
• Companions (or partakers) of the Messiah (3:14)
• People who should have been mature enough to be teachers (5:12)
• Enlightened (6:4)
• Having tasted the heavenly gift (6:4)
• Companions (or partakers) of the Holy Spirit (6:4)
• Having tasted the good Word of God (6:5)
• Having tasted the powers of the age to come (6:5)
• Having loved the Lord’s name (6:10)
• Sanctified (10:10, 29)
• Perfected (10:14)

Can these terms apply to unbelievers? Are unregenerate people holy? Are they God’s house? Should they be Christian teachers? Do they partake of the Holy Spirit? Do they love the Lord’s name? Do they have a confession to hold fast to or to depart from? Are they enlightened, sanctified, or perfected?

These questions answer themselves. There can be little doubt the warnings in Hebrews were addressed to regenerate people. In fact, the inspired author included himself in the warnings he was giving (the “we” of Heb 2:1-4), and there is no doubt that he was regenerate.

So who were the Hebrews? They were a community of Jewish believers the author hoped to visit (13:23). They were at risk of apostatizing from Christianity and returning to Judaism, so the author wrote to convince them of the superiority of Christ over Moses, and of the superiority of the New Covenant over the Old Covenant. Their faith may have been wavering, but there is no doubt they were believers.

The First Warning: Don’t Drift Away From Faith in Christ (Heb 2:1-4)

In chapter 1, the author explained how vastly superior Jesus was to anything in creation, especially angels. In chapter 2 the author drew an inference (beginning with Therefore [Dia touto]), from Christ’s superiority, arguing that since Christ is greater than the angels, the Hebrews should give earnest heed to what they have been taught about Him lest they drift away from faith in Jesus. The Greek word for drift away (pararreō) also appears in Prov 3:21, where it suggests a gradual departure from the truth. David Allen points out that it is a nautical term (cf. Heb 6:19) that evokes the image of a boat that has become unanchored and is slowly drifting away at sea.1 The author could see that the Jewish believers were at risk of slowly drifting back into Judaism, which would put them in danger of God’s judgment. In that way, there’s analogy between the law and the gospel, for if disobeying the law (the word spoken through angels) incurred consequences (a just reward), then so would neglecting the great salvation of the gospel.

The question is, what kind of “salvation” were the Hebrews neglecting?

First, we shouldn’t take salvation as a technical term meaning salvation from hell. If you check your concordance for the uses of save (sōzō) and salvation (sōtēria) you’ll find that all the Old Testament uses, and the majority of New Testament uses, refer to deliverance from life-threatening dangers, not to salvation from hell. For example, Heb 11:7 speaks of Noah’s household being saved from drowning in the Flood. But salvation could also refer to future events like the Second Coming: “To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Heb 9:28, emphasis added; cf. Rom 13:11; 1 Pet 1:5). So we shouldn’t assume that salvation always means being born again. The nature of the great salvation needs to be identified from the context.

Second, the salvation the author had in mind was still future. We know that everlasting life is a present possession (John 3:16). But the author said the salvation he was speaking of would happen in “the world to come” (Heb 2:5; cf. Heb 1:14). That future expectation would align with his statement that Christ’s Second Coming is a salvific event (Heb 9:28).

Third, the Old Testament quotes leading up to this warning and immediately following it emphasize Jesus’ future Messianic kingship. Hebrews 1:5a quotes Ps 2:7, a royal enthronement Psalm that ultimately points to the enthronement of the Messiah. Hebrews 1:5b quotes 2 Sam 7:14, which refers to the Davidic covenant and the promised heir to the throne, which is also a reference to the Messiah’s rule. Hebrews 1:6 quotes Ps 97:7, which refers to the future reign of the Lord, when He will vanquish His enemies and be worshipped by all. Hebrews 1:7 quotes Ps 104:4, which is a creation Psalm, and points to the Son’s power and sovereign rule. Hebrews 1:8-9 quotes Ps 45:6-7, which describes a royal wedding, the Messiah’s eternal throne, and introduces the important concept of His “companions” who share in his rule (see below). 

Hebrews 1:10-12 quotes from Psalm 102, which speaks of the Lord appearing in glory to rebuild Zion and ruling forever over the nations (vv 12-17, 25-26). Hebrews 1:13 quotes Ps 110:1 to once again emphasize the Messiah’s right to rule (being at God’s right hand) and His victory over His enemies. As you can see, there’s no mistaking the point the author is making. All these verses point to the glory of the Messiah, His rule, His victory, and His future kingdom.

Fourth, Hebrews introduces the concept of believers as “companions” (metochos) of the Messiah.

This is a key theme throughout the epistle. The Hebrews are called companions of a heavenly calling (3:1), of Christ (3:14), of the Holy Spirit (6:4), and of God’s discipline (12:8). As F. F. Bruce suggests, calling believers companions carries a special meaning in that it points to their participation in the Messianic kingdom, i.e. ruling with Christ.2

Given these reasons, there is a strong case to be made that the great salvation the Hebrews were neglecting was not the message of how to be born again, 

[BSM comment: They already were born again believers as this letter is addressed to them from the beginning as the immediate text above indicates in italics] 

B) [Heb 2:2]:

"For if the message spoken by angels was binding, and every violation and disobedience received its just punishment"

1) THE LAW WAS ESTABLISHED WITH ISRAEL THROUGH ANGELS AS A BINDING RULE OF LIFE WITH TEMPORAL PUNISHMENT FOR DISOBEDIENCE

a) [Compare Gal 3:16, 19]:

(v. 16) "The promises were spoken to Abraham and to his seed. The Scripture does not say 'and to seeds,' meaning many people, but 'and to your seed,' meaning one person, who is Christ.

(v. 19) What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator."

[BKC, NT, p. 599]:

"[The Law] was given to be a means for checking sins. It served as a restrainer of sins by showing them to be transgressions of God's Law which would incur His wrath ... Second, the Law was temporary and served until the Seed (the Messiah; cf. Gal 3:16) came, after which it was no longer needed. Third, the Law was inferior because of the manner of its bestowal. While God made promises to Abraham directly, the Law was established by a mediator. There were in fact two mediators, the angels representing God, and Moses representing the people."

[BKC, NT, p. 783]:

"2:2-4. Inasmuch as under the Old Covenant, which was instituted through angelic ministration (Gal 3:19), there were severe penalties for infractions of its demands, the readers could not suppose there would be no penalties for infractions against the New Covenant."

Israelites were promised blessing in return for obedience to the Law, and were told that God would discipline them if they failed to keep the Law. This is illustrated in Deuteronomy 28. The first 14 verses promised blessing to those who keep His commandments, and verses 15-68 are a declaration of curses and judgments that would fall on the nation if she disobeyed.

C) [Heb 2:2-3]:

(v. 2) "For if the message spoken by angels was binding, and every violation and disobedience received its just punishment,

(v. 3) How shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him."

1) JUST AS THE LAW WAS ESTABLISHED WITH ISRAEL THROUGH ANGELS AS A BINDING RULE OF LIFE WITH TEMPORAL PUNISHMENT FOR DISOBEDIENCE SO MUCH THE MORE WILL NO ONE ESCAPE TEMPORAL JUDGMENT FOR IGNORING THE MESSAGE OF SALVATION THROUGH THE SON

"How shall we escape [temporal judgment] if we ignore such a great salvation?" = God indeed has and does discipline believers for being unfaithful even to the point of expressing His wrath on them. The author of Hebrews later on alludes to this fact:

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COMPARE EXCERPT FROM HEBREWS 10:26-39

IF WE KEEP ON SINNING... NO SACRIFICE FOR SINS IS LEFT

I) INTRODUCTION

Verses 1-25 of chapter 10 declare the absolute superiority of the once for all time sacrifice of Christ for sins over the sacrificial practices of the Mosaic Law which were just the shadow, not the reality, of our Lord's true and effective sacrifice for sins. The only action that is effective toward atonement for any sin. The passage then encourages the Hebrew believers to "hold unswervingly to [this sure] hope [of their salvation which] we [Hebrew believers] profess..." [and not go back to the Mosaic Law practices].

A) [Heb 10:26]:

(v. 26 NAS) If we go on sinning willfully after receving the knowledge of the truth [of the gospel of salvation through faith alone in the once for all time sacrifice of Christ for sins], there no longer remains a sacrifice for sins.

1) HAVING TRUSTED ALONE IN CHRIST ALONE AS SAVIOR, NO MORE SACRIFICE FOR SINS IS REQUIRED, SO CONTINUING TO PERFORM SACRIFICES UNDER THE MOSAIC LAW AMOUNTS TO INSULTING GOD WITH WILLFUL SIN BY DENYING CHRIST'S ALL SUFFICIENT SACRIFICE

"If we go on sinning willfully" = The context of chapter 10 establishes that this phrase has a very specific connotation of sinning: that of Jewish believers continuing to follow the sacrificial system of the Mosaic Law in order to be saved when they had already accepted by faith the once for all time, never to be repeated, sacrifice of their Messiah Jesus Christ for their sins. This is especially confirmed by the last phrase of this verse: "no more sacrifice for sins is left." Furthermore, other verses in chapter 10 are clear on this matter:

a) [Heb 10:1-4, 10-14, 18]:

(v. 1) "The Law is only a shadow of the good things that are coming - not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship.

(v. 2) If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins.

(v. 3) But those sacrifices are an annual reminder of sins,

(v. 4) because it is impossible for the blood of bulls and goats to take away sins.

(v. 10) And by that will [of God that His Son be sacrificed to atone for the sins of the whole world, (vv. 8-9], we have been made holy through the sacrifice of the body of Jesus Christ once for all.

(v. 11) Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins.

(v. 12) But when this Priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.

(v. 13) Since that time He waits for His enemies to be made His footstool,

(v. 14) because by one sacrifice he has made perfect forever those who are being made holy.

(v. 18) And where these have been forgiven, there is no longer any sacrifice for sin."

Finally, this is a recurrent theme in the Book of Hebrews: Exhorting the Hebrew believers not to go back to the Mosaic Law system in order to secure their salvation because they have already been permanently saved:

b) [Compare Heb 6:6]:

"If they [Hebrew believers] fall away [from the gospel of salvation] to be brought back to repentance [coming back to trusting alone in Christ alone], because [by practicing the Mosaic Law] to their loss they are crucifying the Son of God all over again and subjecting Him to public disgrace."

[Zane C. Hodges states, The Bible Knowledge Commentary, NT, Walvoord & Zuck, Editors, Victor Books, USA, 1988, p. 805]:

'''The author [of Hebrews] was concerned here, as throughout the epistle, with the danger of defection from the faith. Most sin is "deliberate", [i.e., willful, v. 26], but the writer was here influenced by the Old Testament's teaching about sins of presumption (cf. Num 15:29-31) which lay outside the sacrificial provisions of the Law. Apostasy from the faith would be such a 'willful' act and for those who commit it 'no sacrifice for sins is left' (cf. Heb 10:18). If the efficacious sacrifice of Christ should be renounced, there remained no other available sacrifice which could shield an apostate from God's judgment... A Christian who abandons 'the confidence [he] had at first' (3:14) puts himself on the side of God's enemies and, as the writer had already said, is in effect 'crucifying the Son of God all over again and subjecting Him to public disgrace' (6:6). Such reprehensible conduct can scarcely be worthy of anything but God's flaming indignation and retribution. This, however.... is not a reference to hell."

So the Book of Hebrews repeats over and over the futile effort of trying to keep the Law unto eternal salvation, (cp Heb 7:18), rather than to simply trust alone in Christ's once for all time sacrifice for sins, (cp Heb 7:27). By continually relying on the Mosaic Law sacrificial system for eternal life instead of Christ's one time once for all time sacrifice, the author of the Book of Hebrews teaches that "no sacrifice for sins is left" for one who does this to be saved, "but a fearful certain expectation of judgment and fiery fervour [= fiery indignation by God] which shall devour the adversaries".

B) [Heb 10:26-27]:

(v. 26 NAS) If we go on sinning willfully after receving the knowledge of the truth [of the gospel of salvation through faith alone in the once for all time sacrifice of Christ for sins, (v. 10)], there no longer remains a sacrifice for sins.

(v. 27) But a fearful certain expectation of judgment and fiery fervour [= fiery indignation by God] which shall devour the adversaries [Isa 26:11]

"phiobera.de .tis .......ekdoche .......kriseos .......kai .puros zelos ..............

"but a fearful certain expectation of judgment and fiery fervour (zeal)

esthieln ...mellontos tous upenantious"

to devour about .......the .adversaries"

1) CONDEMNATION UNTO THE LAKE OF FIRE IS NOT IN VIEW BUT TEMPORAL JUDGMENT OF THE DELIBERATELY SINNING BELIEVER WHO ATTEMPTS TO KEEP HIS SALVATION SECURE VIA WORKS IS

a) FIERY TEMPORAL JUDGMENT HAS BEEN DESCRIBED THIS WAY ELSEWHERE IN SCRIPTURE:

i) THE LORD'S FIERY TEMPORAL JUDGMENT PREDICTED UPON THE ISRAELITES

i_a) [Dt 32:15-25]:

(v. 15) "Jeshurun [= the upright one = Israel] grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God Who made him and rejected the Rock His Savior.

(v. 16) They made Him jealous with their foreign gods and angered Him with their detestable idols.

(v. 17) They sacrificed to demons, which are not God - gods they had not known, gods that recently appeared, gods your fathers did not fear.

(v. 18) You deserted the Rock, Who fathered you; you forgot the God Who gave you birth.

(v. 19) The LORD saw this and rejected them because he was angered by his sons and daughters.

(v. 20) I will hide my face from them,' he said, 'and see what their end will be; for they are a perverse generation, children who unfaithful.

(v. 21) They made me jealous by what is no God and angered Me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding.

(v. 22) For a fire has been kindled by my wrath, one that burns to the realm of death below [sheol]. It will devour the earth and its harvests and set afire the foundations of the mountains.

(v. 23) I will heap calamities upon them and spend my arrows against them.

(v. 24) I will send wasting famine against them, consuming pestilence and deadly plague; I will send against them the fangs of wild beasts, the venom of vipers that glide in the dust.

(v. 25) In the street the sword will make them childless; in their homes terror will reign. Young men and young women will perish, infants and gray-haired men."

ii) THE LORD'S FIERY TEMPORAL JUDGMENT UPON THE ASSYRIANS

ii_a) [Isa 30:27-33]:

(v. 27) "See, the Name of the LORD comes from afar, with burning anger and dense clouds of smoke; His lips are full of wrath, and His tongue is a consuming fire

(v. 28) His breath is like a rushing torrent rising up to the neck, He shakes the nations in the sieve of destruction; He places in the jaws of the peoples a bit that leads them astray."

iii) GOD'S REFINING OF THE LEVITES

iii_a) [Mal 1:1-3]:

(v. 1) " 'See I will send My messenger [John the Baptist], Who will prepare the way before Me. Then suddenly the LORD you are seeking will come to His temple; the Messenger of the covenant, Whom you desire will come', says the LORD Almighty.

(v. 2) But who can endure the day of His [2nd] coming? Who can stand when He appears? For He will be like a refiner's fire or a launderer's soap.

(v. 3) He will sit as a refiner and purifier of silver; He will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offering sin righteousness,

(v. 4) and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years.' "

iv) THE BURNING UP OF THE BELIEVERS WORKS BUT NOT THE UNFAITHFUL BELIEVER HIMSELF AT THE JUDGMENT SEAT OF CHRIST

iv_a) [1 Cor 3:12-15]:

(v. 12) "If any man builds on this foundation [of salvation through Christ alone, (v. 11)] using gold, silver, costly stones, wood, hay or straw

(v. 13) his work will be shown [i.e., judged by our Lord, (2 Cor 5:10)] for what it is, because the Day [of judgment] will bring it to light. It will be revealed with fire, and the fire will test the quality of each man's work.

(v. 14) If what he has built survives, he will receive his reward.

(v. 15) If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames."

2) WORDS FOR HELL ARE NOT MENTIONED IN THE PASSAGE

[Dr. Wilkin states, (op. cit.)]:

'''There is no reference here to "the lake of fire," "Gehenna," "hell," "unquenchable fire," "eternal torment," or any terms commonly associated with eternal condemnation. Take a moment and reread the passage and you will see what I mean. Some might wonder about "fiery indignation which will devour the adversaries" (v. 27) and "worse punishment" (v. 29). The latter expression is discussed below. The former merely refers to God's zeal in judging those who oppose Him (which can certainly include believers). We might translate the phrase in question, "the fire of zeal which will devour the adversaries." Fire is a common biblical metaphor for temporal judgment. Only when the context clearly specifies eternal burning does fire in Scripture refer to hell. There is no such indication here."

3) TEMPORAL JUDGMENT IS BEING THREATENED NOT ETERNAL CONDEMNATION

'''There are two lines of evidence which show that temporal judgment is in view:

a) GENUINE BELIEVERS ARE IN VIEW

As shown above, genuine believers are in view and believers cannot experience eternal condemnation. Thus, whatever the judgment is, it must either refer to the Judgment Seat of Christ, which this passage clearly does not, or to some judgment here and now.

b) MANY TEMPORAL JUDGMENTS ARE WORSE THAN DEATH Verse 29 speaks of a punishment worse than the death penalty which was given under the Law of Moses (v 28). There are many temporal judgments worse than immediate death. Lingering emotional, spiritual, and physical pain (which may well culminate in premature death) can be much worse than immediate death. The point of comparison is with temporal, not eternal, judgment. Even believers were subject to the death penalty under the Law of Moses. For example, but for God's grace, David would have been stoned for committing adultery with Bathsheeba and for having her husband killed (2 Sam 12:13). If the thing used for comparison is temporal in nature, we would expect that the punishment to which it is compared would be as well.'''

c) THE PASSAGE EXHORTS THE BELIEVER WHO HAS TRUSTED IN THE ONCE FOR ALL TIME SACRIFICE FOR SINS OF CHRIST TO NOT WILLFULLY KEEP ON SINNING BY OFFERING UP HIS OWN SACRIFICES FOR SINS - A SERIOUS DOCTRINAL ERROR: OTHERWISE THERE WILL BE SEVERE CONSEQUENCES

[Dr. Wilkin, Ibid.]:

'''This passage does not deal with moral failure. Rather it deals with doctrinal defection and its terrible temporal consequences. Those who apostasize, who willfully turn their back on Christ and deny the atoning power of His blood, will experience punishment worse than death. Doctrinal defection is something which terrifies me. I take great care to guard against it. May we all remember the words of the author of the Book of Hebrews concerning apostasy: "It is a fearful thing to fall into the hands of the living God." ''' [Heb 10:31]

C) [Heb 10:28-29]:

(v. 28) Anyone who [was a Jew who] rejected the Law of Moses died [physically, i.e., was executed by stoning] without mercy on the testimony of two or three witnesses. [Dt 17:2-6]

1) TEMPORAL JUDGMENT NOT ETERNAL CONDEMNATION IS IN VIEW

[Notice that temporal judgment not eternal condemnation is in view here and this theme continues into the next verse As Dr. Wilkin stated earlier, "If the thing used for comparison is temporal in nature, we would expect that the punishment to which it is compared would be as well"]:

(v. 29) How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified Him, and who has insulted the Spirit of grace?

[Zane Hodges states (op. cit., pp. 805-806)]:

"Under the Old Covenant if an Israelite spurned the Mosaic Law and at least 'two or three witnesses' verified his actions, he was put to death. This being true, the author then argued from the lesser to the greater. If defiance of an inferior covenant could bring such retribution, what about defiance of the New Covenant which, as he had made clear, is far superior? The answer can only be that the punishment would be substantially greater in such a case. In order to show that this is so, the writer then placed defection from the faith in the harshest possible light. An apostate from the New Covenant 'has trampled the Son of God underfoot' and 'has treated as an unholy thing the blood of the covenant that sanctified him.' ... To treat 'the blood of the covenant (which actually sanctifies believers) as though it were an 'unholy' (koinon, 'common') thing and to renounce its efficacy, is to commit a sin so heinous as to dwarf the fatal infractions of the Old Covenant. To this, an apostate adds the offense of insulting 'the Spirit of grace' Who originally wooed him to faith in Christ. This kind of spiritual rebellion clearly calls for a much worse punishement than the capital penalty that was inflicted under the Mosaic setup. But again the writer was not thinking of hell. Many forms of divine retribution can fall on a human life which are worse than immediate death. In fact, Jeremiah made just such a complaint about the punishment inflicted on Jersusalem....

a) [Lam 4:6, 9, 11]:

(v. 6) "The punishment of my people [temporal, not eternal is in view] is greater than that of Sodom, which was overthrown in a moment without a hand turned to help her.

(v. 9) Those killed by the sword are better off than those who die of famine; racked with hunger, they waste away for lack of food from the field.

(v. 10) With their own hands compassionate women have cooked their own children, who became their food when my people were destroyed.

(v. 11) The LORD has given full vent to His wrath; He has poured out His fierce anger. He kindled a fire in Zion that consumed her foundations." ...One might think also of King Saul, whose last days were burdened with such mental and emotional turmoil that death itself was a kind of release.

b) [1 Sam 28:15-25]"

D) [Heb 10:30-31]:

(v. 30) "For we know Him Who said, 'It is mine to avenge; I will repay,' and again, 'The Lord will judge His people.'

(v. 31) It is a dreadful thing to fall into the hands of the living God."

1) NO ONE SHOULD REGARD SUCH A WARNING AS AN IDLE THREAT - GOD IS SOVEREIGN AND HE WILL REPAY

[Zane Hodges states, (op. cit., p. 806)]:

"No one should regard such a warning as an idle threat. God Himself has claimed the right to take vengeance and to 'judge His people.' In saying this, the author quoted twice from Deuteronomy (32:35-36), a chapter which most vividly evokes the picture of God's people suffering His [temporal] retributive judgments (cf. esp. Deut. 32:19-27. Those familiar with this text, as well as other descriptions of God's wrath against 'His People,' agree: 'it is a dreadful thing to fall into the hands of the living God.' "

************END OF EXCERPT***********

IV cont.) THE FIRST OF FIVE WARNINGS TO THE HEBREW BELIEVERS

C cont.) [Heb 2:2-3 cont.]:

(v. 2) "For if the message spoken by angels was binding, and every violation and disobedience received its just punishment,

(v. 3) How shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him."

1 cont.) JUST AS THE LAW WAS ESTABLISHED WITH ISRAEL THROUGH ANGELS AS A BINDING RULE OF LIFE WITH TEMPORAL PUNISHMENT FOR DISOBEDIENCE SO MUCH THE MORE WILL NO ONE ESCAPE TEMPORAL JUDGMENT FOR IGNORING THE MESSAGE OF SALVATION THROUGH THE SON

[BKC, NT, p. 783]:

"The author asked, How shall we escape (cf. Heb 12:25) if we ignore such a great salvation? If the readers lost sight of the ultimate victory and deliverance that was promised to them in connection with the Son's own final victory, they could expect retribution [i.e., temporal judgment]. What its nature might be the writer did not spell out, but it would be unwarranted to think he was talking about hell. The 'we' which pervades the passage shows that the author included himself among those who needed to pay close attention to these truths.

[Notice that this then points to the message of Hebrews being to Hebrew believers]

The 'salvation,' of course, is the same as that just mentioned in 1:14... and alludes to the readers' potential share in the Sons triumphant dominion, in which He has 'companions' (cf. 1:9). The Lord Jesus Himself, while on earth, spoke much of His future kingdom and the participation of His faithful followers in that reign (cf., e.g., Luke12:31-32; 22:29-30)."

Note that this participation of His faithful followers in Christ’s reign is one of the many rewards that are provided for faithful service and the exclusion of which is one of the judgments for unfaithfulness.

C cont.) [Heb 2:2-3 cont.]:

(v. 2) "For if the message spoken by angels was binding, and every violation and disobedience received its just punishment,

(v. 3) How shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard Him."

2) SALVATION WAS FIRST ANNOUNCED BY THE LORD AT THE INCEPTION OF HIS THREE YEAR MINISTRY AND CONFIRMED BY THOSE WHO HEARD HIM

"This salvation, which was first announced by the Lord, was confirmed to us by those who heard Him." =

Evidently the writer does not associate himself with 'those who heard Him' which points to him not being an apostle who was in the presence of our Lord during His three year ministry.

Salvation is in view here as being first announced by the Lord Jesus Christ in the sense that His arrival is announced by John the Baptist and the beginning of His three year ministry on the earth was the first and foremost testimony to the message of salvation which was later 'confirmed' and announced over and over by our Lord and then by the apostles as they spread the gospel all over the world:

a) [Compare Jn 29-31]:

(v. 29) "The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world!

(v. 30) This is the one I meant when I said, 'A man who comes after me has surpassed me because he was before me.'

(v. 31) I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel."

b) [Compare Jn 14:6]:

"Jesus answered, 'I am the way and the truth and the life. No one comes to the Father except through me.' "

c) [Compare Acts 2:43]:

(v. 42) "They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.

(v. 43) Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles.

(v. 44) All the believers were together and had everything in common."

d) [Compare 2 Cor 12:12]:

"The things that mark an apostle--signs, wonders and miracles--were done among you with great perseverance."

D) [Heb 2:3-4]:

(v. 3) How shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard Him.

(v. 4) God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will."

1) GOD ALSO TESTIFIED TO THE MESSAGE OF SALVATION BY MIRACULOUS SIGNS, WONDERS AND VARIOUS MIRACLES AND GIFTS OF THE HOLY SPIRIT

a) [Compare Lk 1:1-2]:

(v. 1) "Many have undertaken to draw up an account of the things that have been fulfilled among us,

(v. 2) just as they were handed down to us by those who from the first were eyewitnesses and servants of the Word."

b) [Compare Acts 2:43]:

"Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles."

c) [Compare 2 Cor 12:12]:

"The things that mark an apostle--signs, wonders and miracles--were done among you with great perseverance."

[BKC, NT, p. 783]:

"But this salvation experience, which was first announced by the Lord had also received confirmation through the various miracles and manifestations of the Spirit which His original auditors, those who heard Him, were empowered to exhibit. In speaking like this, the writer of Hebrews regarded these miracles as the powers of the coming Age (cf. Heb 6:5) and, in harmony with the early Christians in the Book of Acts, saw them as expressions of the sovereignty of the One Who had gone to sit at God's right hand (cf. 'signs,' 'wonders,' and/or 'miracles' in Acts 2:43; 4:30; 5:12; 6:8; 8:6, 13; 14:3; 15:12; also cf. 2 Cor 12:12). That the author was indeed thinking throughout of 'the world to come' is made clear in Hebrews 2:5."

After our Lord began and the Apostles continued to receive and communicate the message of the gospel and the New Testament doctrines of the Church Age, we have a period of communication of this message of salvation accompanied by miraculous signs, wonders and various miracles via the gifts to believers of the Holy Spirit until such time as the New Testament was completed.

[]

V) THE EARTH IS TO IN SUBJECTION TO THE SON AS THE PREEMINENT MAN AND AFTER THAT ALL HUMANITY - NOT THE ANGELS

A) [Heb 2:5-9]:

(v. 5) "It is not to angels that he has subjected the world to come, about which we are speaking."

[BKC, p. 783]:

"The author here returned to his main train of thought, the destiny of Jesus in the world to come. But now Jesus' intimate involvement through His Incarnation with those who will share that destiny was brought to the fore....

2.5 It has been claimed that the Dead Sea Scrolls show that the sectarians of Qumran believed that the coming Age would be marked by the dominion of Michael and his angelic subordinates. The statement here by the writer of Hebrews forcefully refutes this view. Not...angels, but people, will be awarded this dominion in the world to come. That the author was not just now introducing this subject is made plain by the expression about which we are speaking. It is obvious that the first chapter, with its manifest stress on the kingship and future reign of the Son, was about this very subject."]

(v. 6) "But there is a place where someone has testified:

'What is man that you are mindful of him, the son of man that you care for him?

(v. 7) You made him a little lower than the angels; you crowned him with glory and honor

(v. 8) and put everything under his feet.' [Ps 8:4-6]

In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him.

(v. 9) But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone."

[BKC, NT, p. 784]:

"2:6-8a A portion of Psalm 8 was now quoted. While the psalm as a whole is often read as a general statement about the role of man in God's Creation, it is clear in the light of Hebrews 2:5 and the application that follows in verses 8b-9 that the author of Hebrews read it primarily as messianic and eschatological. In doing so he stood well within the New Testament perspective on the Old Testament, a perspective directly traceable to Jesus Himself (cf. Luke 24:25-27, 44-45).

2:8b-9. Whatever might have been the general appropriateness of Psalm 8 to man's current standing in the world, in the view of the writer those words do not now describe the actual state of affairs. Instead, he affirmed, at present we do not see everything subject to Him. He was thinking here primarily of Jesus (Heb 2:9). No doubt the familiar messianic designation 'Son of Man' (Heb 2:6) contributed to this understanding. Thus, he asserted, while total dominion over the created order is not yet His, Jesus is at last seen as crowned with glory and honor because He suffered death."

VI) JESUS - NOW GLORIFIED - WAS MADE MAN - A LITTLE LOWER THAN THE ANGELS TO TASTE DEATH FOR THE SINS OF MANKIND TO MAKE MEN HIS BROTHERS FOR THEIR FUTURE GLORY

A) [Heb 2:9]:

(v. 9) "But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone."

1) JESUS WAS MADE A LITTLE LOWER THAN THE ANGELS - NOW CROWNED WITH GLORY

[BKC, NT., p. 784]:

"The One so crowned was made a little lower than the angels for the very purpose of dying, that is, that by the grace of God He might taste death for everyone. This last statement is best understood as the purpose of the Lord's being made lower than the angels in His Incarnation. The words beginning with 'now crowned' and ending with 'suffered death' are a parenthesis more easily read as such in the Greek text. The focus of the statement, despite its reference to Jesus' present glory, is on the fact He became a man in order to die."

B) [Heb 2:10]:

"In bringing many sons to glory, it was fitting that God, for whom and through Whom everything exists, should make the Author of their salvation perfect through suffering.' "

1) JESUS IS THE SON OF MAN AND HIS BROTHERS AND SISTERS ARE THE MANY PEOPLE WHO ARE LINKED WITH HIM IN FUTURE GLORY

"In bringing many sons to glory" =

Note that the number of those who will be brought to glory, i.e., believers will be many and they are children of God, brothers and sisters of the Son, i.e., part of the family of God.

a) [Compare Jn 1:12-13]:

(v. 12) "Yet to all who received him, to those who believed in his name, he gave the right to become children of God--

(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God."

[BKC, NT, p. 784]:

"The author here continued to think of Psalm 8, as his reference to everything reveals (cf. Heb 2:8). Thus the glory he mentioned here is also the glory referred to in the psalm, that is, the glory of dominion over the created order (cf. Heb 2:7-8). Even the expression many sons is inspired by the psalmist's mention of 'the Son of Man' and suggests that for the writer of Hebrews the messianic title Son of Man probably had a corporate aspect. Jesus is the Son of Man, and His brothers and sisters are the many people who are linked with Him in both suffering and future glory. They will be the King's 'companions' who share His joy in the world to come (cf. 1:9)."

2) IT WAS FITTING FOR GOD THE CREATOR TO MAKE THE AUTHOR OF OUR SALVATION PERFECT

[The Expositor's Bible Commentary, NIV, Vol. 12, Zondervan Publishing, Grand Rapids, Mich., 1981, Leon Morris, p. 26]:

"Usually we do not speak of things as being 'fitting' for God, but here the word is appropriate. The way of salvation is not arbitrary but befitting the character of the God we know, the God 'for Whom and through Whom everything exists' (i.e., He is the goal and the Author of all that is)."

3) JESUS CHRIST IS THE AUTHOR = THE CAPTAIN OF OUR SALVATION

"Author" = [Str. #] 747 archegos {ar-khay-gos'} from 746 and 71; TDNT - 1:487,81; adj AV - prince 2, captain 1, author 1; 4

1) the chief leader, prince

1a) of Christ

2) one that takes the lead in any thing and thus affords an example, a predecessor in a matter, pioneer

3) the author"

B cont.) [Heb 2:10 cont.]:

"In bringing many sons to glory, it was fitting that God, for whom and through Whom everything exists, should make the Author of their salvation perfect through suffering.' "

4) JESUS CHRIST WAS MADE PERFECT = COMPLETE THROUGH SUFFERING FOR MAN'S SINS ON THE CROSS

"should make the Author of their salvation perfect [= "teleiOsai"] through suffering" =

"perfect" =

[Dr. Robert L. Thomas states, Professor of New Testament, TMSJ 4/2 (Fall 1993) 187-201http://www.mastersem.edu/journal/j4th2.htm op. cit.]:

'''The meaning of "perfection" in Greek philosophers that of a "perfect" man is absent from the NT. Utopian perfection was a philosophical notion, not a NT idea, for this word. Elsewhere in Paul the adjective is figurative and refers almost exclusively to a grown man (cf. 1 Cor 2:6; 14:20; Phil 3:15; Eph 4:13; Col 1:28; cf. also Heb 5:14). One other time, in Col 4:12, it means "mature" in the OT sense of wholeness and obedience to God's will, and picks up on his ambition for every man as stated in Col 1:28. So six out of the other seven times Paul uses the word, it means "mature." The remaining use is in Rom 12:1 where its meaning is "complete.''']

[C. I. Scofield, The New Scofield Study Bible, NIV, Oxford Univ. Press, New York, 1967, p. 1245]:

"The word 'perfect,' as the Bible uses it of men, does not refer to sinless perfection.

[Note that our Lord was sinless not through suffering but through never sinning, (2 Cor 5:21)]

Old Testament characters described as 'blameless,' or 'wholly devoted' were obviously not sinless (cp. Gen 6:9; 1 Ki 15:14; 2 Ki 20:3; 1 Chr 12:38; Job 1:1, 8; Ps 37:37). Although a number of Hebrew and Greek words are translated 'perfect, ' the thought is usually either completeness in all details (Heb tamam, Gk katartizO), or to reach a goal or to reach a goal or achieve a purpose(Gk teleioO). Three stages of perfection are revealed:

(1) Positional perfection, already possessed by every believer in Christ (Heb 10:14).

(2) Relative perfection, i.e., spiritual maturity (Phil 3:15), especially in such aspects as the will of God (Col 4:12), love (1 Jn 4:17-18), holiness (2 Cor 7:1), patience (Jas 1:4), 'everything good' (Heb 13:21). Maturity is achieved progressively, as in 2 Cor 7:1, 'perfecting holiness,' and Gal 3:3, lit., 'are you now being made perfect?' and is accomplished through gifts of ministry bestowed to 'prepare God's people' (Eph 4:12).

And (3) ultimate perfection, i.e., perfection in soul, spirit, and body, which Paul denies he has attained (Phil 3:12) but which will be realized at the time of the resurrection of the dead (Phil 3:11). For the Christian nothing short of the moral perfection of God is always the absolute standard of conduct, but Scripture recognizes that Christians do not attain sinless perfection in this life (cp. 1 Pet 1:15-16; 1 Jn 1:8-10)."

B cont.) [Heb 2:10 cont.]:

"In bringing many sons to glory, it was fitting that God, for whom and through Whom everything exists, should make the Author of their salvation perfect through suffering.' "

5) JESUS CHRIST WAS MADE PERFECT THROUGH SUFFERING FOR MAN'S SINS ON THE CROSS
a) [Compare Heb 9:24-]:

(v. 24) "For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence.

(v. 25) Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own.

(v. 26) Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.

(v. 27) Just as man is destined to die once, and after that to face judgment,

(v. 28) so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him."

b) [Compare Isa 53:10-11]:

(v. 10) "Yet it was the LORD's will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand.

(v. 11) After the suffering of His soul, he will see the light of life and be satisfied; by His knowledge My righteous Servant will justify many, and He will bear their iniquities."

Notice that as a result of our Lord's suffering He will justify many, and bear their iniquities. In order for our Lord's ministry to be complete such that man's sins are borne by Him, He must of necessity suffer.

c) [Compare 1 Pet 2:20-25]:

(v. 20) "But if you suffer for doing good and you endure it, this is commendable before God.

(v. 21) To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

(v. 22) 'He committed no sin, and no deceit was found in his mouth.' (Ref. Isa 53:9)

(v. 23) When they hurled their insults at him, he did not retaliate; when He suffered, He made no threats. Instead, He entrusted Himself to Him Who judges justly.

(v. 24) He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. (Ref., Isa 53:5)

(v. 25) For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls."

[BKC, NT, p. 784]:

"In 2:9 the writer had mentioned Jesus' death for the first time. Now he affirmed that such suffering was appropriate for the One who was to serve as Captain of the many sons. Before He could fittingly lead them to the salvation experience God had in mind for them (i.e., 'to glory'), He must be made perfect for this role 'through suffering.' Since His brethren must suffer, so must He if He is to be the kind of Captain they need. By having done so, He can give them the help they require (cf. v. 18)."

C) [Heb 2:11-13]:

(v. 11) "Both the One Who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers.

(v. 12) He says, 'I will declare your name to My brothers; in the presence of the congregation I will sing your praises.' [Ps 22:22]

(v. 13) And again, 'I will put My trust in him.' [Isa 8:17] And again He says, "Here am I, and the children God has given Me.' [Isa 8:18]"

1) BY HIS DEATH OUR LORD MAKES THE BELIEVER HOLY

[Compare Isa 8:17-18]:

(v. 17) "I will wait for the LORD, who is hiding his face from the house of Jacob. I will put my trust in Him.

(v. 18) Here am I, and the children the LORD has given Me. We are signs and symbols in Israel from the LORD Almighty, who dwells on Mount Zion."

[C. I. Scofield, The New Scofield Study Bible, NIV, Oxford Univ. Press, New York, 1967, p. 686]:

"The primary application here is to the two sons of Isaiah, Maher-Shalal-Hash-Baz (8:3) = 'quick to plunder, swift to the spoil,' a sign of the coming judgment of the captivity of Judah; Shear-Jashub (7:3) = 'a remant will return,' a sign of the return of a remnant of Judah at the end of the seventy years of captivity (Jer 25:11-12; Dan 9:2). The larger and final reference is to our Lord Heb 2:13-14).

[BKC, NT, p. 784]:

"Accordingly there is a deep unity between the Son and the many sons. By His death He makes them holy, and those who are thus made holy are of the same family. That the writer thought of the sacrifice of Christ as making the many sons holy in a definitive and final way is clear from 10:10, 14... Thus as Psalm 22:22 (quoted in Heb 2:12) predicts, Jesus can call them brothers. He can also speak to them of His own trust in God (v. 13a, quoting Isa 8:17) and can regard them as the children God has given Me Heb 2:13b, quoting Isa 8:18). Like an elder brother in the midst of a circle of younger children, the Captain of their salvation can teach them the lessons of faith along the pathway of suffering."