Hebrews 2.5—7
Again, he reminds them of the Cross, thereby effecting two things; both showing His care [for them] and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is “glory and honor,” as He Himself also always calls it, saying, “That the Son of Man might be glorified” (John xi. 5); and, “the Son of Man is glorified.” (John xii. 23.) If then He calls the [sufferings] for His servants’ sake “glory,” much more shouldest thou the [sufferings] for the Lord.
Seest thou the fruit of the Cross, how great it is? fear not the matter: for it seemeth to thee indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, “That He by the grace of God should taste death for every man.”
“That by the grace of God,” he says. And He indeed because of the grace of God towards us suffered these things. “He who spared not His Own Son,” he says, “but delivered Him up for us all.” (Rom. viii. 32.) Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, “Much more the grace of God, and the gift by grace which is by one man Jesus Christ, hath abounded unto many.” (Rom. v. 15 .)
“That by the grace of God He should taste death for every man,” not for the faithful only, but even for the whole world: for He indeed died for all. But what if all have not believed? He hath fulfilled His own [part].
Moreover he said rightly “taste death for every man,” he did not say “die.” For as if He really was tasting it, when He had spent a little time therein, He immediately arose.
By saying then “for the suffering of death,” he signified real death, and by saying “superior to angels,” he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. “For,” He says, “the prince of this world cometh and findeth nothing in Me.” (John xiv. 30.) So both the words “by grace” and “should taste death for every man,” establish this.
[4.] Ver. 10. “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.” He speaks here of the Father. Seest thou how again he applies the [expression] “by whom” to Him? Which he would not have done, had it been [an expression] of inferiority, and only applicable to the Son. And what he says is this:—He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest.
“The Captain of their salvation,” that is, the Cause of their salvation. Seest thou how great is the space between? Both He is a Son, and we are sons; but He saves, we are saved. Seest thou how He both brings us together and then separates us; “bringing,” he says, “many sons unto glory”: here he brings us together,—“the Captain of their salvation,” again he separates.
“To make perfect through sufferings.” Then sufferings are a perfecting, and a cause of salvation. Seest thou that to suffer affliction is not the portion of those who are utterly forsaken; if indeed it was by this that God first honored His Son, by leading Him through sufferings? And truly His taking flesh to suffer what He did suffer, is a far greater thing than making the world, and bringing it out of things that are not. This indeed also is [a token] of His loving-kindness, but the other far more. And [the Apostle] himself also pointing out this very thing, says, “That in the ages to come He might show forth the exceeding riches of His goodness, He both raised us up together, and made us sit together in the heavenly places in Christ Jesus.” (Eph. ii. 7, 6.)
“For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.” For (he means) it became Him who taketh tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, “to make perfect through sufferings,” showing the suffering for any one, not merely profits “him,” but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.
[5.] “For,” he says, “both He that sanctifieth, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren.” Behold again how he brings [them] together, honoring and comforting them, and making them brethren of Christ, in this respect that they are “of one.” Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, “For He who sanctifieth,” [i.e.] Christ, “and they who are sanctified,” ourselves. Dost thou see how great is the difference? He sanctifies, we are sanctified. And above he said, “the Captain of their salvation. For there is one God, of whom are all things.” (1 Cor. viii. 6.)
“For which cause He is not ashamed to call them brethren.” Seest thou how again he shows the superiority? For by saying, “He is not ashamed,” he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was “not ashamed” of anything, [yea] of His great humility. For though we be “of one,” yet He sanctifieth and we are sanctified: and great is the difference. Moreover “He” is of the Father, as a true Son, that is, of His substance; “we,” as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, “He is not ashamed to call them brethren” (ver. 12), “saying, I will declare Thy name unto My brethren.” (Ps. xxii. 22.) For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.
This indeed he brings forward naturally. But this (ver. 13) “I will put my trust in Him” (2 Sam. xxii. 3), what does it mean? For what follows this is also [introduced] naturally. “Behold, I and the children which God hath given Me.” (Isa. viii. 18.) For as here He shows Himself a Father, so before, a Brother. “I will declare Thy name unto My brethren,” He saith.
And again he indicates the superiority and the great interval [between us], by what follows (ver. 14): “Since then the children,” he saith, “are partakers of flesh and blood” (thou seest where he saith the likeness is? in reference to the flesh), “in like manner He also Himself took part of the same.” Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. For he did not say, “He took part of these” only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding “in like manner,” not in appearance, he means, or by an image (since in that case “in like manner” is not preserved) but in reality; showing the brotherhood.
[6.] Next he sets down also the cause of the economy. “That through death,” he says, “He might destroy him that had the power of death, that is, the devil.”
Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, [namely], Death, by this Christ smote him. In this he exhibits the greatness of the conqueror’s power. Dost thou see how great good death hath wrought?