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Hebreus 2

1 ThereforeNow pausing to show to what end and purpose all these things were spoken, that is, to understand by the excellency of Christ above all creatures, that his doctrine, majesty and priesthood, is most perfect, he uses an exhortation taken from a comparison.we ought to give the more earnest heed to the things whichHe makes himself a hearer.we have heard, lest at any time weThey are said to let the word run out, who do not hold it securely and remember the word when they have heard it.should let [them] slip.

2 For if theThe Law which appointed punishment for the offenders: and which Paul says was given by angels, (Gal_3:19) and by Stephen also in, (Act_7:53).word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

3 How shall we escape, if we neglect so great salvation;If the neglect and disobedience of the word spoken by angels was not left unpunished, much less will it be tolerated if we neglect the gospel which the Lord of angels preached, and was confirmed by the voice of the apostles, and with so many signs and wonders from heaven, and especially with great and mighty working of the Holy Spirit.which at the first began to be spoken by the Lord, and was confirmed unto us byBy the apostles.them that heard [him];

4 God also bearing [them] witness, both withThis is the true purpose of miracles. Now they are called signs, because they appear as one thing, and represent another: and they are called wonders, because they represent some strange and unaccustomed thing: and powers because they give us a glimpse of God's mighty power.signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

5 If it was an atrocious matter to condemn the angels who are but servants, it is much more atrocious to condemn that most mighty King of the restored world.For unto the angels hath he not put in subjection theThe world to come, of which Christ is Father, (Isa_9:6) or the Church, which as a new world, was to be gathered together by the to come, whereof we speak.

6 He shows that the use of this kingly dignity exists in this, that men might not only in Christ recognise the dignity which they have lost, but also might be through him advanced above all things, which dignity of men David describes most excellently.But one in a certain place testified, saying,What is there in man that you should have such a great regard for him, and do him that honour?What is man, that thou art mindful of him? or theHe refers to all the citizens of the heavenly kingdom as they are considered to be, before God gives them the freedom of that city in Christ, man, and sons of man.son of man, that thou visitest him?

7 ThouThis is the first honour of the citizens of the world to come, that they are beside the angels.madest him a little lower than the angels; thou crownedst him withFor they will be greatly honoured when they partake of the kingdom. He speaks of the thing that will be, as though it were already, because it is so certain.glory and honour, and didst set him over the works of thy hands:

8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing [that is] not put under him.An objection: But where is this great rule and dominion?But now we see not yet all things put under him.

9 The answer: this is already fulfilled in Jesus Christ our head, who was temporarily for our sakes inferior to the angels, being made man: but now is advanced into most high glory.But weBy his virtue and power which appears revealed in the Church.see Jesus, who was made a littleWho abased himself for a time, and took the position of a servant.lower than the angelsHe shows the cause of this subjection, that is, to taste death for our sakes, that in so doing the part of a redeemer, he might not only be our Prophet and King, but also our High Priest.for theThat he might die.suffering of death, crowned with glory and honour; that he by the grace of God shouldFeel death.taste death forIn this exists the force of the argument: for we could not eventually be glorified with him, unless he was abased for us, even for all the elect. By this event the apostle comes to the other part of the declaration of Christ's person, in which he proved him to be God and also man.every man.

10 He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin.For it becameGod.him, for whom [are] all things, and by whom [are] all things,First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men?in bringing many sons unto glory,Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of make theThe Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.captain of their salvation perfect through sufferings.

11 The basis for both of the former arguments, for we could not be sons through him, neither could he be consecrated through afflictions, unless he had been made man like us. But because this sonship depends not only on nature, for no man is accounted the son of God, unless he is also a son of a man, he is also Christ's brother, (which is by sanctification, that is, by becoming one with Christ, who sanctifies us through faith) therefore the apostle makes mention of the sanctifier, that is, of Christ, and of them that are sanctified, that is, of all the elect, who Christ condescends to call brethren.For both he thatHe uses the time to show us that we are still going on, and increasing in this sanctification: and by sanctification he means our separation from the rest of the world, our cleansing from sin, and our dedication wholly to God, all which Christ alone works in us.sanctifieth and they who are sanctified [are] all ofOne, of the same nature of for which cause he is not ashamed to call them brethren,

12 That which he taught before about the incarnation of Christ, he applies to the prophetic office.Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

13 He applies the same to the kingly power of Christ, in delivering his own from the power of the devil and death.And again, I will put myI will commit myself to him, and to his in him. And again,This Isaiah speaks of himself and his disciples but signifying by this all ministers, as also his disciples signify the whole Church. Therefore seeing Christ is the head of the prophets and ministers, these words are more rightly confirmed by him, than by Isaiah.Behold I and the children which God hath given me.

14 Forasmuch then as the children areAre made of flesh and blood, which is a frail and delicate nature.partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had theThe devil is said to have the power of death, because he is the author of sin: and from sin comes death, and because of this he daily urges us to sin.power of death, that is, theHe speaks of him as of a prince, placing over all his angels.devil;

15 And deliver them who through fear ofBy {(death)} you must understand here, that death which is joined with the wrath of God, as it must be if it is without Christ, and there can be nothing devised that is more miserable.death were all their lifetime subject to bondage.

16 He explains those words of flesh and blood, showing that Christ is true man, and not by changing his divine nature, but by taking on man's nature. He names Abraham, regarding the promises made to Abraham in this behalf.For verily he took not on [him theThe nature of angels.nature of] angels; but he took on [him] theThe very nature of man.seed of Abraham.

17 He applies the same to the priesthood, for which he would not have been suited, unless he had become man, and like us in all things, sin being the exception.Wherefore inNot only concerning nature, but qualities too.all things it behoved him to be made like unto [his] brethren, that he might be aThat he might be truly touched with the feeling of our miseries.merciful andDoing his office sincerely.faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.

18 For in that he himself hath suffered beingWas tried and urged to wickedness by the devil.tempted, he is able to succour them that are tempted.

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