i

Exegesis of Hebrews 2:5-18

The Crucial Importance of the Incarnate, Suffering Son













John R. Neal
NT9331A New Testament Text Hebrews
October 7, 2013


ii


iii


Outline

I. Introduction . 1-2
II. Provisional Translation .. 2-3
III. Exegesis .. 4-19
A. What is Man (2:5-9) ..4-10
B. The Savior of Men (2:10-13) 11-14
C. Being Made Like the Brethren (2:14-18) . 14-19
IV. Conclusion .. 19
V. Bibliography 20
VI. Appendix .22














1


Exegesis of Hebrews 2:5-18
The Crucial Importance of the Incarnate, Suffering Son

Introduction
The purpose of this paper is to give an exegesis of Hebrews 2:5-18. The title of this
section of Hebrews is The Crucial Importance of the Incarnate, Suffering Son. The
introduction will start off by dealing with the structure and outline of the passage as part of the
larger context of the epistle to the Hebrews. How does Hebrews chapter two lay the groundwork
or foundation for the rest of the epistle? If one does not grasp the humanity of the Son in
Hebrews two, then the rest of the book will make little sense to the reader (ancient or modern).
Following the introductory matters, a provisional translation will be provided, followed by an
exegesis of 2:5-18, and finally some concluding remarks.
The passage under consideration falls under the first of three main sections in the book of
Hebrews. According to Cockerill, the basic structure of Hebrews falls under three main
headings. The first section, 1:1-4:13, deals with the Superiority of Christs Person. The second
section, 4:14-10:18, is the Superiority of Christs Work. The third section, 19:19-12:29, we find
the Superiority of the Christians Walk of Faith.
1
There are variations to the outline or rhetorical
structure applied to the epistle to the Hebrews (some simple and others very complex). OBrien
considers Hebrews 1:5-2:18 as a single unit that can be sub-divided into four different
paragraphs. These four divisions are: 1:5-14; 2:1-4; 2:5-9; and 2:10-18.
2
Guthrie also views

1
Garreth Lee Cockerill, The Epistle to the Hebrews, The New International Commentary on the New
Testament (Grand Rapids: Eerdmans, 2012), 61-62.
2
Peter Thomas OBrien, The Letter to the Hebrews, The Pillar New Testament Commentary (Grand
Rapids: Eerdmans, 2010), 63.
2

Hebrews 1:5-2:18 as one unit that falls under the heading of the Sons Superiority over angels
3
.
Cockerill gives the following simple outline of Hebrews chapters one through four. He entitles
the theme of this section, A Very Short History of the Disobedient People of God (1:1-4:13).
Under point A, Cockerill refers to this as Sinai Revisited: God Has Spoken in the Eternal,
Incarnate, Now Exalted Son (1:1-2:18). Under this heading, he lists four sub-points. First, God
Has Spoken Through His Son (1:1-4). Second, the Incomparable Majesty of the Eternal, Exalted
Son (1:5-14). Third, the Urgency of Attending to Gods Son-Mediated Revelation (2:1-4).
Fourth, the Crucial Importance of the Incarnate, Suffering Son (2:5-18).
4
The Incarnation
passage (2:5-18) can further be sub-divided into three distinct sub-sections. They are 2:5-9;
2:10-13; and 2:14-18.
5

Here in Hebrews 2:5-18, the author finishes up his depiction of the superiority of Gods
eternal, exalted Son over angels (1:5-14) by arguing that Christs incarnation and suffering is
the means by which the Son becomes exalted to his right hand as our all-sufficient Savior. The
first four verses of chapter two give a stern warning of what happens when we reject the word
or message of God.

Provisional Translation
5
For he subjected not to the angels the world to come (which is coming), concerning
which we speak.
6
But somewhere someone testified, saying,
What is man that you remember him,
Or the Son of Man that you take care of him?

3
Donald Guthrie, Hebrews, The Tyndale New Testament Commentaries (London/Grand Rapids: Inter-
Varsity/Eerdmans, 1983), 75.
4
Cockerill, 79.
5
Ibid., 125.
3

7
You made him lower for a short time than the angels,
You crowned him with glory and honor.
8
You subjected all things under his feet,
For when he subjected all things he left (permitted) nothing not subject to him. But now not yet
we see all things having been made subject to him.

9
But having been made lower for a short time than the angels we see Jesus through the
suffering of death having been crowned with glory and honor, in order that by the grace of God
he should taste (experience) of death in behalf of everyone.

10
For it was fitting (proper) for him, on account of whom are all things and through
whom are all things, having lead many sons into glory, the originator (prince) of their salvation
to be made perfect through sufferings.

11
For both the one who sanctifies and the ones who are being sanctified are all of one; for
which/this cause he is not ashamed to call them brethren,

12
saying,
I will announce your name to my brethren,
In the midst of the congregation (assembly) I will sing your praise,

13
and again,
I (myself) will be persuaded (convinced) in him,
And again,
Behold I and the children which God gave to me.

14
Therefore since the children of God participate (share) in the blood and flesh, and
likewise he himself share with them, in order that death might nullify the one having power
(control) over death, that is the devil.

15
And he might release these, as many as fear death through all the living they were
subject to bondage (slavery).

16
For surely he did not lay hold of angels, but the seed of Abraham he took hold of.

17
Wherefore it was owing in all things to be made like to the brethren that he might
become a merciful and faithful high priest in things pertaining to god to make atonement for the
sins of the people.

18
For because he himself has suffered having been tempted (he himself was tested by
what he suffered), he is able to help those who are tempted.


4


Exegesis
What is Man (2:5-9)
The theme in this section of Hebrews two is entitled by Lightfoot as the Humiliation
and Glory of Christ,
6
or as Ellingworth refers to this as the Path to Glory. Attridge says that
after a hortatory interlude in vv. 1-4, the writer then returns to exposition.
7
The author of
Hebrews begins by stating that God (who is the subject here, or technically the understood
subject) did not subject the angels the world to come (Ou) ga\r a)gge/loij u(pe/taken th\n
oi)koume/nhn th\n me/llousan). The structural layout of this section begins in verse 5 with
angels (For he subjected not to the angels) and ends in verse 16 likewise with angels (For he is
surely not concerned with angels). Then in vv. 17-18 one notices these passages are
structurally transitional and extremely important, according to Ellingworth, because these two
verses explicitly introduce for the first time the theme of Christs high priesthood.
8
The ga/r
in vs. 5 is not as emphatic as the dia\ tou=to back in vs. 1. Yet there are places in Hebrews
where the simple ga/r does mark major transitions. The combination of ou) ga/r, although not
particularly emphatic here, appears again in Heb 2:16; 4:15; 6:10; 9:24; 12:18; and 13:14.
9

The verb u(pota/ssw is a first aorist active indicative, third person singular, meaning to
subject or subordinate, to place in order. This verb is used four times in this passage and a
related term, disobedient, is found in vs. 8. This verb is frequently used by Paul to describe the

6
Neil R. Lightfoot, Jesus Christ Today, A Commentary On The Book of Hebrews (Grand Rapids: Baker,
1976, Repr. 1980), 72.
7
Harold W. Attridge, The Epistle to the Hebrews: A Commentary on the Epistle to the Hebrews, Hermenia,
ed Helmut Koester (Philadelphia: Fortress Press, 1989), 69.
8
Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, The New International
Greek Testament Commentary (Grand Rapids: Eerdmans, 1993), 143.
9
Ibid., 145.
5

mutual submission Christians have to one another in Christ (Eph 5:21), the wives to their
husbands (Eph 5:22, 24, verb is implied in vs. 22), and the church is to be in submission to Christ
(Eph 5:24). However only in this section of Hebrews (2:5) does the verb u(pota/ssw possess
the active voice meaning of to subject or to subordinate. In 12:9 there is the passive
meaning of human submission to God, as well as cosmically in 2:8c. Due to the authors
statement in 2:8b-9, one may understand this as referring to a firm decision by God not to place
angels in control of the world to come.
10

The phrase, the inhabited (oi)koume/nh) world to come (me/llw, present active
participle, accusative feminine singular, to be about) is a realm to be in submission to the Son,
not to the angels (see 1 Cor 15:24-28 and Heb 1:13-14, the quote from Ps 110:1, where the
enemies will be put under his feet). This term is common in apocalyptic and rabbinic
tradition.
11
Guthrie notes that the phrase for the world to come can be viewed in different
three ways: (1) referring to the afterlife; (2) referring to the new age or new order brought
about by Christ, the kingdom, or (3) the end of the present age. Guthrie notes that there may
be some truth to all three views, but views number two is most likely what the writer has in
mind.
12
Ellingworth disagrees with Guthrie and notes that this phrase most likely references
back to oi)kume/nh in Heb 1:6 and that both occurrences probably refer to the world to
come.
13
Ellingworth also argues that the view espoused by the Early Church Fathers that for
Christians this refers to the present reality cannot be the correct interpretation since 2:8b states
that we do not yet see everything in subjection to him.
14


10
Ibid.
11
Attridge, 70.
12
Guthrie, 84.
13
Ellingworth, 144.
14
Ibid., 146. This does not mean there is no future (1:14), yet present (2:3) eschatological view in Heberws.
6

Attridge notes there is a reason for this reference to the inhabited world or the
eschatological consummation of the Sons reign. The author mentions this not only because of
the eschatological dimension in the Old Testament passages he quotes, but also to reassure his
readers that the reality of this age has been inaugurated in Christs exaltation. His
inauguration was confirmed by signs and wonders. Here we see the tension that exists
between the present and future elements in eschatology.
15

Then vv. 6b-8a, the author quotes from Psalm 8. The use of Palm 8 here by the author of
Hebrews is understood from a Christological standpoint. The passage deals with the
incarnation and exaltation of Christ. This leads to a smooth transition to the discussion of
the Sons solidarity with humanity in vv. 10-18.
16
Psalm 8 is composed as a praise hymn for
Yahwehs marvelous act of creation. Two themes emerge in this psalm: the marvel of the
universe and how insignificant man is in comparison to the vastness of the universe. The
lofty position mankind is given includes his dominion over the creatures. According to the
passage he quotes from (Psalm 8:3-8), man is made a little lower than God or the heavenly
beings.
17
This idea of angels rather than God may also go back to the idea of the angels as
mediators of the old covenant (Heb 2:2; Acts 7:53; Gal 3:19), which Ellingworth and others
argue may be based upon the LXX rendering of the MT of Deut 32:8 (Angels of God rather
than sons of Israel).
18

The importance of angels in 1:5-14 are contrasted with the man/son of man quotation in
2:5b-8 (from Ps 8:4-6). The humanity of Jesus is an important theological note, especially in

15
Attridge, 70.
16
OBrien, 93.
17
Ibid., 94.
18
Ellingworth, 146.
7

2:14 (flesh and blood). The Son is divine and he alone deserves our worship.
19
The palmist
raises question, What is man, in Ps 8:4-6 (Heb 2:6b), using the interrogative pronoun ti/ or
what.
20
The subject of this psalm is obviously man, who is depicted by the inspired writer as
having all things at the time of creation under his dominion and jurisdiction. According to
Lightfoot, the expression son of man is simply a Semitism, a way of saying man. We have
here in these two lines from Psalm 8 examples of synonymous parallelism which is
characteristic of Hebrew poetry.
21
The question is raised whether or not the psalmist originally
intended son of man to be interpreted in a heightened or spiritual sense? Some would argue
that sense son of man (ui(o\j a)nqrw/pou) does not contain the definite article that the author is
not making a Christological claim here. Normally the article is used when referencing the
messianic title.
22
While this may be viewed as Messianic, the Hebrew writer seems to leave
the decision to the reader to identify Jesus with the son of man in the eighth psalm.
23
Guthrie
argues that this quote from Psalm 8 was never considered to be Messianic, for the original
context is man, yet not in his ordinary state but in his ideal state, which is indicated by the use
of the title son of man.
24
Could the Hebrew writer be leaving out the definite article to stress
quality rather than definiteness? Robertson sees this phrase son of man similar to the same
phrase used by God to refer to the prophet Ezekiel.
25
Yet Leupold says that this passage is
Messianic when we see that the New Testament gives us our full authorization for classifying

19
Cockerill, 126.
20
Attridge, 71. Attridge notes that ti/j (who) is found in some Greek manuscripts such as p
46
and in one
important witness (A) to the LXX. He believes this variant reading is probably a scribal correction to bring the
verse into conformity to the LXX text-type represented in A.
21
Lightfoot, 73.
22
OBrien, 96.
23
Lightfoo, 73.
24
Guthrie, 84.
25
A.T. Robertson, Word Pictures In The New Testament, Vol V, The Fourth Gospel, The Epistle To The
Hebrews (Grand Rapids: Baker, 1932), 344.
8

this Psalm as messianic by the consistent use the Hebrew writer makes of this psalm.
26
That
there may be Christology in the fact that the phrase Son of Man is supported by the fact that
Jesus is often referred to as such in the Synoptic Gospels, in the Gospel of John, from the lips
of Stephen in Acts 7, and in the book of Revelation. Some connect the New Testament usage of
Son of Man with the vision of Daniel in 7:13
27
who say one like or as the son of man
(-|vE) o|:K).
28

Then in vv. 7-8 we encounter the statement about man being created a little lower than
the angels. The expression little here from both the Greek Old Testament and Hebrew Bible
can mean either position or time, and the exact sense here is difficult to discern. The Hebrew
writer is quoting here from the LXX (which reads angels) rather than the MT (which reads
God).
29
The translators of the LXX interpreted {iqoE) to mean angels (a)gge/loj) or
heavenly beings rather than God.
30
The Hebrew epistle depends upon this particular Greek
translation of the Old Testament to support his argument here. A similar situation can be found
in John 10:34, where Jesus is probably quoting from Psalm 8:6, and here rendered as you are
gods, and was probably understood as angels. The author obviously benefits here from the
LXX reading at this point, even though {iqoE) could also be understood to prove the
point he is making. Even though the Hebrew of Psalm 8:5 refers to the smallness of degree to

26
H.C. Leupold, Exposition of the Psalms (Grand Rapids: Baker, 1972), 100.
27
Attridge, 73.
28
Biblia Hebraica Stuttgartensia, ed K. Elliger and W. Rudolph (Stuttgart: Deutsche Bibelgesellschaft,
1987), 1399.
29
Lightfoot, 73. Attridge, 71.
30
OBrien, 94. While the LXX, Vulgate, and Syria read angels, the later Greek translations of the Old
Testament (Aquila, Symmachus, and Theodotion, as well as Jerome) follow the MT elohim. A.F. Kirkpatrick, The
Cambridge Bible for Schools and Colleges: The Book of Psalms With Introduction And Notes, Book I, Psalms I-XLI
(Cambridge: Cambridge Univ. Press, 1901), 40.
9

which man is inferior, the LXX quoted in Heb. 2:7 can be understood in a temporal sense,
which would read, you made him for a little while lower.
31

In 2:7a-8a, the preacher interprets Psalm 8 by centering on these three quotes: (1) Ps
8:5a/Heb 2:7a You have made him a little lower than the angels. (2) Ps 8:5b/Heb2:7b
You crowned him with glory and honor. (3) Ps 8:5b/Heb 2:8a You have subjected all
things under his feet. The second quote refers to Jesus exaltation, while the third quote has
reference to the Sons second coming. These thoughts from Psalm 9 also parallel with Psalm
110:1 (Heb 2:13-14).
32
Then in 2:8b-9, the writer brings out an important theological concept
here in Hebrews. The authors point of view is not about mankinds lofty status, but rather to
the humiliation and exaltation of Jesus in relation to the world to come.
33
The focus of these
verses then is not on the lofty estate of man in the created order, but an oracle that describes the
humiliation and exaltation of Jesus.
34
In verse 8, the Hebrew writer states that everything is
under the son of mans control. Jesus is not mentioned until the following verse, and then by
the way of contrast. The phrase, we do not yet see (ou)/pw o(rw=men), the not yet refers
to an unfulfilled promise. The point here is that we are unable to see here and now everything
made subject to the Son. This is reserved for the world to come.
35

The author of Hebrews follows the LXX translation of Psalm 8 closely with the
exception of omitting the clause, You have set him over the works of your hands. Perhaps the
writer leaves this phrase out because the clause refers quite clearly to the mastery of humanity
over the present world rather than Christ. This would make his whole argument of interpreting

31
Donald A. Hagner, Hebrews, A Good News Commentary, ed W. Ward Gasque (San Francisco: Harper &
Row, 1983), 27-28.
32
Cockerill, 130.
33
OBrien, 96.
34
Attridge, 72.
35
Lightfoot, 74.
10

Christ in light of his temporary subjection, and his eschatological reign much more difficult.
36

There is a definite theological motivation for how the writer quotes from the LXX.
The purpose for the Son coming to this earth and being made lower for a short time than
the angels, according to v. 9, is so that we would see Jesus through the suffering of death
having been crowned with glory and honor, in order that by the grace of God he should taste of
death in behalf of all. The conclusion to this clause seems to be written rather awkwardly
and the precise relationship with what precedes is unclear. Yet the context of v. 9 points out
that the crowning of the Son takes place after his death on the cross. This this clause clearly
relates to the whole of what precedes and indicates the basic purpose of the Sons mission
which concludes with his death on the cross and ascension back to the Father. There is a textual
variant here in v. 9 (by the grace of God). The textual variant reads apart from God (xwri\j
qeou=) rather than by the grace of God (xa/riti qeou=). This textual variant finds only late
attestation in manuscripts and different versions, but was known to patristic authors, including
Origen, and thus is found in some copies of Hebrews from the third century. While the normal
rule of textual criticism is to prefer the more difficult reading over the easier one, yet apart from
God does not seem to fit well the context of Psalm 8 nor the argument of the author here in
Hebrews 2:9.
37


The Savior of Men (2:10-13)

36
Attridge, 71.
37
Ibid., 76-77.
11

Made Perfect By Suffering (2:10). This verse serves three different purposes. First, vs.
10 marks the beginning of a new paragraph (vv. 10-18) where there is no mention of the
audience he is addressing and deals with two important Christological themes: (1) Christ sharing
in the suffering and trials of Christians, and (2) Christ is the one who leads them to
salvation.
38
Second, vs. 9 is a lead in to vs. 10 in that the former sets the stage for discussion
about suffering that leads to salvation. Third, while the reference to Christs atoning death here
is based upon the teaching of the apostolic preaching (Acts 2:23), there may also be some
connection to the first part of Ps. 22 (vv.1-18), the second part of which (v. 22) is soon to be
quoted in Heb. 2:12.
39

For it was fitting, 2:10 - comes from the verb pre/pw, which means to be fitting or
proper (Imperfect Active Indicative, third person singular). God is the understood subject here.
It was fitting for him, that is God. What made Gods actions proper? The Fathers act of
saving grace (vs. 9) led to the suffering and death of Christ.
40
The usage of ui(oi/ only occurs
here in 2:10 and again in 12:5-8, and is always without the article. The author of Hebrews does
not use the typical Pauline phrase sons of God (ui(oi/ tou= qeou=) found in Rom 8:14, 19;
Gal 3:26; 2 Cor 6:18, nor the phrase used by John (children of God, te/kna tou= qeou=). While
the phrase many sons does not specifically say sons of God, the implication is that we are
indeed Gods sons. Yet the sonship of Christians is so different from, and dependent on, that of
Christ that the author passes quickly on to the complementary thought of believers as brothers of
Christ (vv. 11, 12, 17).
41


38
Ellingworth, 157-58.
39
Ibid., 210.
40
Lightfoot, 75.
41
Ibid., 160.
12

The Son came to become the prince or originator of their salvation. The word
a)rxhgo/j is used in the New Testament only of Christ and carries the idea of pioneer, the
originator, leader, ruler, or prince (see Acts 3:15; 5:31; Heb 12:2). The term always refers to the
death, resurrection, and the exaltation of Christ.
42
The term appears in secular Greek to
refer to the founder and hero of a city (who usually wore his name and became the city
guardian). The term also refers to a family head or founder of a school, a colony, or
even a nation. The term also refers to a military commander who went ahead and blazed
the trail for his men. This term is also found in the LXX version with a similarly wide
semantic range. In the New Testament this term occurs only twice.
43
Each one of these terms
fits the New Testament description of Jesus. Yet the idea of a leader who opens up a new way
seems to be uppermost in the authors mind. The Son as a pioneer blazes the trail ahead of
the saved in order to open up the path to heaven.
44

OBrien argues that vv. 11-13 centers around the Sons solidarity with his brethren
whom God is leading to glory, while v. 11 in particular deepens the argument of the
preceding.
45
Here in v. 11, there are two things are said about the nature of God the Father,
literally, on account of (or for) whom are all things and through whom are all things. This
same phrase is found in two parallel passages (Rom 11:36 and 1 Cor 8:6); the argument made in
all three passages is that God the Father is the basis and cause of all existence. Everything
finds purpose and reason in him.
46
Ellingworth finds in this phrase, on account of whom are
all things and through whom are all things, a doxology which suggests a liturgical setting.

42
Lightfoot, 76. Ellingworth, 160.
43
Attrodge, 87.
44
Lightfoot, 76.
45
OBrien, 108.
46
Lightfoot, 75.
13

In support of this being a doxology is similar to passages such as Col 1:16, 1 Cor 1:9, Gal 1:1,
and Rev 4:11.
47
The purpose of the Father: having brought many sons into glory. Brought
comes from a)gago/nta (a)gw/, second aorist active participle, accusative masculine singular),
indicating purpose. Ellingworth says the context here suggests an ingressive aorist. This
participle expresses the main action, and the main verb subordinate action.
48
The idea of many
sons can be understood as referring to being the seed of Abraham down in v. 16. Paul says in
Gal 3:26-29 that being in Christ is equated with being Abrahams seed spiritually.
49
If many
sons is to be understood as being the spiritual children of Abraham, then perhaps this also has in
mind the original promises made to Abraham back in Gen 12:1-3. This phrase could also refer to
the number of Christians who are still faithful to Christ as opposed to those who are unfaithful
(6:4-6; 10:26-29).
50

In the Old Testament God (the Father) is depicted as the one who sanctifies or makes
his people holy.
51
The theme of Leviticus is how God provides a way for unholy man to
approach a holy God (Lev 8:11-12, be holy, for I am holy). Here the Hebrew writer shows
that the Son fulfills this role (showing the Sons unity with Deity). Because we are sanctified,
we are called his sons and daughters, as well as brethren.
52
The full meaning of becoming
holy is not yet revealed in the book of Hebrews. This revelation will not take place until 9:13-
14, where sanctification signifies being brought into the very presence of God through
Christs self-sacrifice. For the author of the Hebrew epistle, sanctification is closely linked

47
Ellingworth, 159.
48
Ibid., 160.
49
Ibid.
50
Ibid., 159-60.
51
OBrien, 108. Cockerill, 141.
52
OBrien, 108.
14

with the establishment of that new covenant (Jer 31; Heb 8-9) between God and man. Both
covenants were sealed by blood.
53

In 2:12-13, the Son gives a threefold answer to the Fathers series of questions laid out
in 1:5-14. Here the Son of God acknowledges his relationship with Gods people and at the
same time affirms his willingness to identify himself with them by becoming flesh. The Son
makes a three part response to the Fathers overture (1:5-14). First, there is the quote in 2:12
from Ps 22:22 (21:23 in LXX) where the Son proclaims that the people of God are also his own
brothers and sisters. Second, the Son declares in 2:13a his human faithfulness (a quote for 2
Sam 22:3 and Isa 8:17) to the brethren, which complements Gods declaration of the Sons
divine Sonship in 1:8-12. Third, there is in 2:13b a quote from Isa 8:18 where the Son accepts
the Fathers invitation to sit at his right hand (see 1:13) given on his behalf and also on behalf
of the children given to him by God the Father.
54


Being Made Like the Brethren (2:14-18).
In the context of 2:14-18, the Hebrew writer builds upon the fact that the Sons suffering
and death is the proper expression of Gods faithfulness (according to 2:10-13) towards those
who powerless because of sin (vv. 16-18) to the point they have a fear of death (vv. 14-15).
There is a remarkable degree of parallelism between vv. 14-15 and vv. 16-18, which is
justifiable in treating them together as a subsection that explains the benefits of the Sons

53
Ibid.
54
Cockerill, 142.
15

identification with and suffering for his people.
55
According to 2:14-15, since Gods children
share the same humanity as the Son (flesh and blood), then there was a necessity for the Son of
God to assume the same human nature so that he might become victorious over death and the
devil. The only way this could be made possible is through the incarnation (God made flesh)
and death of the Son in behalf of the people.
56
Some scholars argue that the author here is using
as a model for the incarnation a Gnostic redeemer myth, a Hellenistic hero myth, a Hellenistic
Jewish speculative system, or some theme from the Old Testament that is being filtered
through apocalyptic tradition. What one reads here is the typical Christian model of God
made flesh made known through early preaching and teaching. There is the possibility that such
a mythic scheme did become so common in the first century world that this concept became
the standard way of conceiving or discussing salvation in a variety of philosophical and
religious contexts
57
The purpose for Christs death is so that the children would be
glorified (2:10), sanctified (2:11), liberated (2:15), and finally purified from sins
(2:17).
58
He understands the brethren because he was tempted as we are (2:18).
An important term in v. 14 is the verb koinone/w (a perfect active indicative, third
person singular), which means to share, to fellowship, or participate in something. We normally
think of fellowship in the sense of Christian togetherness, but here the idea is that the children
(paidi/a) share in the same flesh and blood as the Son. As Lightfoot states, Since they are men,
He had to become man. The importance of using the perfect tense here is that the tense express
past action with abiding results. Thus the human race has shared the fleshly body with the Son

55
Ibid., 145.
56
OBrien, 113.
57
Attridge, 79. He adds that this would help explain much of the similarity among Greco-Roman, Jewish,
Christian, and Gnostic soteriologies that have been cited as sources of Hebrews.
58
OBrien, 113.
16

in the past and continues to do so today. Christians also share in the sufferings of Christ,
according to 1 Pet. 4:13.
59
Yet the contrast is, and he likewise shared the same with them. The
verb shared (mete/xw to share, have a share in, to participate with) is a second aorist active
indicative, third person singular. The aorist, being the simple past tense, would mean that Christ
shared with mankind in the past flesh and blood, but no longer.
60
Flesh and blood cannot enter
the kingdom of God (1 Cor 15:50), but on earth without the shedding of blood there can be no
forgiveness (9:22).
61
The reason for God becoming flesh: in order that through death he might
destroy the one who has power over death, that is, the devil. The verb destroy (katage/w) is a
first aorist active subjunctive, meaning to nullify, to make ineffective or render powerless.
Jesus rendered powerless the power Satan had over mankind, death. Other passages bear out this
same reason for Jesus death on the cross (1 Jn 3:8; 2 Tim 1:10; 1 Cor 15:26; Rev 20:14), to
defeat sin and death. This is all made possible by his atoning death (9:28).
62

The two-fold purpose of Jesus incarnation and sacrifice, as recorded in 2:14b-15, is so
that: (1) the Son might abolish Satans power he held over death (2:14b) and (2) that through
this same death he might rescue those who had been enslaved (2:15). Sin is what held mankind
captive or enslaved to the devil. Thus the Son defeated the power of death (Satan) and
liberated those who as man as through fear of death through all their lifetime were subject to
slavery. Those are powerful words. We were (h)=san, imperfect indicative of ei)mi/) subject
or liable to (e)/noxoj-nominative masculine plural) bondage, slavery (doulei/a).
63
We are freed

59
Attridge, 91.
60
Cockerill, 146-47.
61
Ibid., 147.
62
Lightfoot, 78.
63
OBrien, 114. Lightfoot, 78.
17

from sin to no longer live as slaves under sin (Rom 6:12-14, 19-22). There remains no more
sacrifice (or forgiveness) for those who continually sin willfully (10:26).
According to 2:16, God promises to lay or take hold of c)/pilamba/nomai, present
middle indicative) the seed/descendants of Abraham. This promise is not given to angels, but
only to Gods children. This same term is used over in 8:9 where the Hebrew writer says that
God took or laid hold of his children and led them out of Egyptian bondage. The promise is that
God helps deliver us out of our times of distress.
64
The statement in 8:9 goes back to Jer 31:32
(38:32 LXX).
65
There is also similar exodus imagery found in Isa 41:8-10 (LXX), which may
suggest a typological relationship between the Christian community Hebrews is addressing
and the descendants of Abraham in Isa 41. This passage from Isa 41 which the Hebrew epistle
echoes these same elements from the prophet Isaiah: (1) Gods child (2:13-14), mention of
Abrahams seed (2:16), Abrahams seed being taken hold of by God (2:16), the command not
to fear (2:15), but to trust in Gods help (2:18). In the passage from Isa 41, the prophet
describes the community as Abrahams seed Israel. In the book of Hebrews, Abrahams seed
include not only Israels ancestors but also the Christian community (whether one believes the
epistle is written to Jewish-Christians only or also including Gentile Christians).
66
This reference
to Abraham would appear to be more significant to a Jewish audience than to a purely Gentile
one.
According to 2:17, there is another reason why the Son comes in fleshly form. This is so
that he would become a merciful and faithful high priest in things pertaining to God
(adverbial accusative, ta\ pro\j to\n qe\on). What things are pertaining to God? The making

64
Lightfoot, 79.
65
OBrien, 117.
66
Ibid.
18

atonement (i(la/skomai-to propitiate, expiate, to make atonement, a present middle infinitive).
Bruce argues that to "expiate best captures the sense of the verb.
67
The author of Hebrews deals
with the teaching on atonement because of the fact that sin separates one from God and the
sinner incurs his wrath (see 2:2; 3;16-19; 12:12-17, 29; 19:31). The Bible often mentions the
specific sin for which (see Ex 32:30; Lev 5:10) and the person or person for whom (see Lev
1:4; 16:11) atonement is made. Cockerill notes that while this term is used in the writings of
Josephus, Philo, and even Gentile writers of trying to appease or conciliate someone, in
Scripture human beings do not conciliate God. God is always the one who makes
atonement for our sins, and in 2:9 Christ is the one who offers atonement through his death and
Gods children receive full benefits.
68

This section ends with v. 18, where Gods children are given assurance of how Christ is a
merciful and compassionate high priest. The passage states that Jesus himself had suffered
(pa/sxw-perfect active indicative), having been tempted (peira/zw-aorist passive participle,
temporal participle). While the word here for tempt can refer to trials in the sense of struggles
in general (Jms 1:2, 12) or tempting to sin (Jms 1:13-14), the context seems to favor temptation
to sin, since sin and the need for sanctification takes up much of 2:10-18. Because of what Jesus
went through, he is able (du/namai, present active indicative) to help (bohqe/w, aorist active
infinitive) those who are tempted (peira/zw-present middle or passive participle). This theme is
picked up again in 4:14-16. Not only does the Son care, he can help us when we are tempted.


67
F.F. Bruce, The Epistle to the Hebrews, The New International Commentary On The New Testament
(Grand Rapids: Eerdmans, 1990), 78, note 57.
68
Cockerill, 149.
19

Conclusion
The context of Hebrews 2:5-18 is an important juncture in the book as a whole. Chapter
two ties the first chapter with the rest of the authors arguments. Here in the second chapter, the
author builds upon Christs deity from the beginning and his superiority over angels in chapter
one. This chapter also establishes the human side of Christ. He was flesh and blood, he
suffered, he was tempted but remained faithful. The human Christ overcame death and sin by
defeating the devil. The Son of God is the example for everyone to strive to model their life
after. In the context of Heb. 2:5-18, this passage also follows the first great warning (2:1-4) to
pay attention to the things the audience has heard.
The audience learns of the Sons glorification is made possible through his submission to
the Father (vv. 5-9). The Son stands as a model for Christian behavior, through humility, if we
want to receive glory one day. The life to glory is paved through suffering. Then in vv. 10-18,
the writer focuses even more upon the humanity of Christ. He deals with that great Christian
doctrine of the incarnation (God made flesh). The purpose for God becoming flesh is so that he
could defeat death and offer us forgiveness of sins. This chapter is pivotal because this paves the
way for his arguments about the suffering and atoning death of Christ throughout the rest of the
epistle. This also sets the stage for the larger question about apostasy in the book, why would
anyone want to shrink back and return to the old law?
Bibliography
Attridge, Harold W. The Epistle to the Hebrews: A Commentary on the Epistle to the Hebrews. Edited
by Helmut Koester. Philadelphia: Fortress Press, 1989.
Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martine, and Bruce Metzger, ed. The Greek
New Testament. 4th Revised Ed. Stuttgart: Deutsche Biblegesellschaft, 1994.
20

Bauer, Walter, William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. A Greek-English Lexicon
Of The New Testament and Other Early Christian Literature. Second Edition Revised And
Augmented By F. Wilbur Gingrich and Frederick W. Danker From Walter Bauer's Fifth Editionm
1958. Translated by William F. Arndt and F. WIlbur Gingrich. Chicago: The University of
Chicago Press, 1979.
Biblia Hebraica Stuttgartensia. Edited by K. Elliger and W. Rudolph. Stuttgart: Deutsche
Bibelgesellschaft, 1987.
Bruce, F.F. The Epistle to the Hebrews. The New International Commentry On The New Testament.
Grand Rapids: Eerdmans, 1990.
Cockerill, Garreth Lee. The Epistle to the Hebrews. The New International Commentary on the New
Testament. Grand Rapids: Eerdmans, 2012.
Ellingworth, Paul. The Epistle to the Hebrews. The New International Greek Testament Commentary.
Grand Rapids: Eerdmans, 1993.
Guthrie, Donald. Hebrews. The Tyndale New Testament Commentaries. London/Grand Rapids:
Eerdmans, 1983.
Hagner, Donald A. Hebrews. A Good News Commentary. Edited by W. Ward Gasque. San Francisco:
Harper & Row, 1983.
Kirkpatrick, A.F. The Cambridge Bible for Schools and Colleges: The Book of Psalms With Introduction
And Notes, Book I, Psalms I-XLI. Cambridge: Cambridge University Press, 1901.
Leupold, H.C. Exposition of the Psalms. Grand Rapids: Baker, 1972.
Lightfoot, Neil R. Jesus Christ Today, A Commentary On The Book Of Hebrews. Grand Rapids:
Eerdmans, 1976, Repr. 1980.
O'Brien, Peter Thomas. The Letter to the Hebrews. The Pillar New Testament Commentary. Grand
Rapids: Eerdmans, 2010.
Robertson, A.T. Word Pictures In The New Testament, Vol V, The Fourth Gospel, The Epistle To The
Hebrews. Grand Rapids: Baker, 1932.
Septuaginta, Second Revised Edition.. Edited by Alfred Rahlfs. Stuttgart: Deutsche Bibelgesellschaft,
2006. www.academic-bible.com.
Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martine, and Bruce Metzger, ed. The Greek
New Testament. 4th Revised Ed. Stuttgart: Deutsche Biblegesellschaft, 2001. www.academic-bible.com.




21


22

All of these Biblical quotes comes www.academic-bible.com
Appendix
Psalm 8:5-7 (LXX)
5 , ,
, ;
6 ,

7
, ,


MT of Psalm 8:6
Rather than reading a)gge/louj (angels) as does
the LXX, the MT reads {iqoE) (God).
Yet note that while the LXX, Vulgate, and Syriac
reads angels, the later Greek translations of the
Old Testament (Aquila, Symmachus, and
Theodotion) all follow the MT.


Appendix
Hebrews 2:5-8a (UBS)
5
, .
6 ,
,
;
7
,
,
8
.

The Greek text here follows the LXX in
Hebrews 2:6b-8a.
Why does the Hebrew writer cite the LXX
when he could have cited other versions that
what have supported the reading God (unless
you believe the psalmist meant divine beings
there)? To support his theological point that,
for a temporary time, Jesus was lower than
the angels.
This should not cause us any theological
problems. The Holy Spirit authorized this
interpretation When taking both passages
under consideration, both writers are correct.