Hebrews 2
¹Dia touto dei perissoteros prosechein hemas tois akoustheisin, me pote pararuomen. ²ei gar hoyap o di'
1 periss. dei ' vg. M? om. v. 1. prosechein hemas 'ABD? vg: hem. pros. S.
ii. The peril of neglecting the new revelation through the Son (ii. 1—4).
After establishing the superior dignity of the Son in comparison with that of angels, the writer of the Epistle pauses for a moment to enforce the practical consequences which follow from the truth before he sets forth the work of the Son for humanity. It is obvious that a revelation given through such a Mediator carries with it more solemn obligations on those who receive it and heavier penalties for neglect than a revelation made through angelic ministry.
Similar hortatory passages are introduced in the argument iii. 7—19, v. 11 ff.
Contrast Gal. i. 6—9.
The line of thought is direct and simple. There is always in men a tendency to forgetfulness of a past message under the influence of new forces. The authority of the message is a measure of the danger of such neglect (1, 2); and the Gospel comes to us with the highest possible attestation in regard to its Author and its messengers (3), and the manifold witness of God by which it was confirmed (4).
¹Therefore we must give the more earnest heed to the things that were heard lest haply we drift away from them. ²For if the word spoken through angels proved stedfast, and every transgression and disobedience received a just requital; ³how shall we escape if we neglect so great salvation? which, having at the first been spoken through the Lord, was confirmed unto us by them that heard;?God bearing witness to it with them by signs and wonders, and by manifold powers, and by various gifts of the Holy Spirit according to His will.
(1). dia touto] For this cause...Therefore..., because of the superiority of the Son over the angels, through whom the Law was given.
dei] The word marks a logical necessity and not a moral obligation: we must rather than we ought. Compare xi. 6, ix. 26, and contrast opheilein v. 17, v. 3, 12. See 1 John ii. 6 note.
periss. pros.] Vulg. abundantius observare. The adverb expresses, so to speak, an absolute excess (xiii. 19, c. vi. 17, vii. 15), and not simply a relative excess (mallon ix. 14, x. 25, xii. 9, 25). The connexion of perissoteros with dei is unnatural. The force of the comparative is 'more exceedingly than if there had been no such marked preeminence of the Son.' The form in -os is not found in the lxx. or Philo.
prosechein] The full phrase pros. t. noun does not occur in the N.T. (but see Job vii. 17 lxx.). The word is used of things Acts viii. 6; xvi. 14; 1 Tim. i. 4; Tit. i. 14; 2 Pet. i. 19; and of persons Acts viii. 10 f.; 1 Tim. iv. 1. The absolute use occurs as early as Demosthenes. Compare vii. 13 n.
hemas] we Christians. The obligation is a special one.
tois akousth.] to the things that were heard, to the message received by the apostles (ohi akousantes) when 'God spake in His Son'; or, more simply, to the things we heard (as katechoumenoi) when first the Gospel was preached to us (ho logos tes akous c. iv. 2; 1 Thess. ii. 13. Comp. Rom. x. 17).
It is to be noticed that the writer of the Epistle does not use euangelion (the verb occurs iv. 2, 6). In the writings of St John it is found only in Apoc. xiv. 6.
me pote] lest haply, Vulg. ne forte angelon laletheis logos egeneto bebaios, kai pasa
(O. L. ne casu) and not lest ever. Compare iv. 1.
pararuomen] The word pararrein is of considerable interest. It is constantly used of things which slip away, as a ring from the finger (Plut. Amat. p. 754 A), or take a wrong course, as a crumb of food passing into the windpipe (Arist. de part. an. iii. 3), or an inopportune subject intruding upon a company (Aelian, V. II. iii. 30).
It occurs twice in the Greek translations of the Book of Proverbs. It is found in the sense of 'slipping away' in Symmachus' rendering of Prov. iv. 21 me pararruesatosan ex aphtholmpon sou for the Hebr. Hebrew: Vulg. ne recedant ab oculis tuis: E. V. Let them not depart from thine eyes. And again it occurs of the person in Prov. iii. 21 (lxx.) huie me pararues, tereson de emen boulen kai ennoian, for the similar Hebrew Hebrew: Vulg. Fili mi, ne effluant haec ab oculis tuis: E. V. *Let them not depart from thine eyes.
This latter usage is identical with the usage in the present passage: 'Do not be carried away from my teaching.'
The idea is not that of simple forgetfulness, but of being swept along past the sure anchorage which is within reach. (Compare Hesychius: pararues, meteoristhes, parapeses.) The image is singularly expressive. We are all continuously exposed to the action of currents of opinion, habit, action, which tend to carry us away insensibly from the position which we ought to maintain.
The versions are very vague. The Syriac gives fall as in iv. 11 (me tis pese). There are many Latin renderings: Vulg. pereffluamus, O. L. labamur (lebemur) or labemus; and in patristic quotations: supereffluamus (Hier.), defluamus (Aug.), effluamus (Sedul.). Primasius was evidently perplexed by the phrase: ne forte pereffluamus; id est, no forte pereamus et a salute excidamus; vel ne forte evanescamus, transeuntes in perditionem more fluminis currentis in mare...
The Greek Christian writers use the word in the same sense as it has here, and perhaps they derived the usage from the Epistle: e.g. Clem. Alex. Paed. iii. § 58 p. 288 P. dio kai sustellein chre tas gunaikas kosmios kai perisphingein aidoi sophroni, me pararruosi tes aletheias dia chaunoteta.
Orig. c. Cels. viii. 23 'The great mass of simple believers, who cannot keep every day as a divine festival, need sensible patterns in fixed holy days that they may not wholly drift away (hina me teleon pararrue) under popular influences from the observance of regular religious duties.'
2,3a. ei gar...] The necessity of heedful care is grounded on the certainty of retribution. This certainty is proportional to the authority of the revelation. Comp. 1 Clem. xli. 4 hoso pleionos katexiothemen gnoseos tosouto mallon hupokeimetha kinduno.
ho di' ang. lal. logos] the word—the revelation—spoken through angels, as the organs of the Divine communication, that is the Law. Vulg. qui per angelos dictus est sermo. The title logos (not nomos) is given to the Law in order to characterise it as the central part of the Old Revelation round which all later words were gathered. So throughout the Epistle the Law is regarded as a gracious manifestation of the divine will, and not as a code of stern discipline. The connexion of the angels with the giving of the Law is recognised elsewhere in the N. T., Gal. iii. 19 diatageis di'angelon; Acts vii. 53 (comp. v. 38) eis diatagas angelon. So also Josephus represents Herod as saying that the Jews 'learnt ta hosiotata ton en tois nomois di' angelon para tou theou' (Antt.
parabasis kai parakoe elaben endikon misthapodosian, ³pos hemeis ekpheuxometha telikautes amelesantes soterias,
xv. 5, 3). By a natural process of interpretation the attendance of the angels at the revelation on Sinai (Deut. xxxiii. 2; Ps. lxviii. 17) was taken to indicate their ministration. The presence of angels is not noticed in Ex. xix., and Philo seems purposely to avoid referring the phenomena at the Lawgiving to their action (de Decal. § 9 (ii. 185 M.) keleusas...demiourgethenai...psuchen logiken...).
egen. bebaios] proved sure, not only was assured, confirmed (ebebaiothe v. 3) by some external authority; but, as it were, vindicated its own claims. There is in the divine Law a self-executing power. It confirms itself. Compare the significant variation in the construction in Rom. ii. 6 ff. apodosei...tois kath' hupomonen ergou agathou doxan...tois de ex erithias...orge kai thumos...together with Origen's note in Rom. Lib. ii. § 6.
The verb always retains its force in these periphrastic forms c. iii. 14; v. 5, 12; vi. 4; vii. 12, 18, 20, 23; x. 33; xi. 6 f.; xii. 8; 1 Cor. iii. 13; xi. 19.
parab. kai parak.] Vulg. praevaricatio et inobedientia. Parabasis describes the actual transgression, a positive offence (the overt act); parakoe describes properly the disobedience which fails to fulfil an injunction, and so includes negative offences (the spirit). Comp. 2 Cor. x. 6; Rom. v. 19 (Matt. xviii. 17 parakouein). The word parakoe is not found in the lxx. (parakouein Esth. iii. 3, 8 [iv. 13]; Is. lxv. 12). Praevaricatio est vetita facere, inobedientia vero jussa non facere (Herv.).
In Rom. v. the sin of Adam is described successively as parabasis v. 14 (the simple fact); paraptoma v. 17, 18 (contrasted with the dikaioma of Christ: the fact in its relation to the divine order); parakoe v. 19 (contrasted with the hupakoe of Christ: the manifestation of the spiritual character).
parab...elaben] The punishment meets the transgression, not the transgressor. There is an absolute correspondence. Compare Col. iii. 25 (Eph. vi. 8).
hendikon] The word occurs again in Rom. iii. 8: it is not found in the lxx. As distinguished from dikaios it describes that which conforms to, and not that which embodies, a rule. The word dikaios is used almost exclusively of persons as possessing the positive quality of righteousness. It is used also of judgment as being not only right, but righteous: John v. 30; vii. 24; Apoc. xvi. 7; xix. 2; 2 Thess., ii. 1. Comp. Luke xii. 57; and of the 'commandment' (Rom. vii. 12) and the 'ways' of God (Apoc. xv. 3).
misthapodosian] Vulg. mercedis retributionem, O. L. remunerationem, and so Vulg. elsewhere. The word is found again in the Greek Scriptures only in c. x. 35, xi. 26, and the corresponding personal noun misthapodotes in c. xi. 6 for the classical misthodosia, misthodotes. As compared with the corresponding words antapodosis (Col. iii. 24), antapodoma (Lk. xiv. 12; Rom. xi. 9), the word appears to emphasise the idea of an exact requital of good or evil by a sovereign Judge. The discipline and punishment of the wilderness (c. iii. 16 ff.; 1 Cor. x. 6 ff.) furnished the typical illustration of this teaching which extends to the whole Jewish life: c. xii. 25, x. 28 f.
ekpheuxometha] The word is again used absolutely Acts xvi. 27; 1 Thess. v. 3.
hetis, archen labousa laleisthai dia tou kuriou, hupo ton akousanton eis hemas ebebaiothe,?sunepimarturountos
4 sunepim.: sunmart. B.
telek] so great as has been seen from the nature of the Mediator. Comp. 2 Cor. i. 10. Amel. Matt. xxii. 5.
soterias] The character of the new dispensation is placed in contrast with the Law: 'salvation' (i. 14 note) with 'the word.' Comp. Jude 3; Acts xiii. 26. So Theodoret:ho men nomos logos hen to prakteon hupodeiknus, he de tou kuriou didaskalia tes aioniou proxenos soterias. And Primasius: Lex promittebat terram...Evangelium regnum crelorum...Illa praestabat vindictam de terrenis hostibus: istud praestat de spiritualibus...Illa promittebat longrevam vitam temporalem; Evangelium concedit vitam sine fine mansuram.
(3) b, (4). The superior authority of the Gospel is shewn in three points, in its original announcement, in its convincing proclamation, and in the manifold divine attestation to its truth.
hetis] The pronoun preserves its full force:Seeing that it...was confirmed...Hostis as distinguished from hos is rightly described as 'qualitative and generic,' a man (a thing) such as..., a class who..., hence very commonly whoever (whatever)... Compare cc. viii. 56; ix. 2, 9; x. 35, 8, 11; xii. 5; xiii. 7, and Moulton on Winer, p. 209 n.
archen labousa lal.] Vulg. cum initium accepisset enarrari. This singular mode of expression suggests somewhat more than the simple fact having first been spoken, and implies that the teaching of the Lord was the true origin of the Gospel. The phrase is not found elsewhere in the N. T. or in the lxx., but is frequent in late Greek writers (ten archen l.): e.g. Philo, de vita Mos. i. § 14; (ii. 93 M.) [semeion] ten archen tou genesthai labon en Aigupro.
laleisthai] i. 1 f.; iii. 5; xii. 25.
The addition of the verb calls attention to the present preaching, and to the fact that this is based on the original preaching of Christ.
dia tou k.] through the Lord as the Messenger of the Father (c. i. 2). Vulg. per dominum. Comp. v. 2 ho di' ang. lal. l. Contrast laleisthai hupo Luke ii. 18; Acts xiii. 45; xvi. 14; xvii. 19; and laleisthai para Luke i. 45.
tou kuriou] not tou kuriou hemon. Compare c. xii. 14. The idea is of the Sovereign Majesty of Christ in Himself. Contrast vii. 14, xiii. 20, viii. 2.
hupo ton ak.] by the immediate hearers: Luke i. 2. Contrast 1 John i. 1.
Though St Paul was not a hearer of Christ in the flesh, yet it is scarcely conceivable that he should have placed himself thus in contrast with those who were: Gal. i. 12; and if the writer was a disciple of St Paul he must refer to other teachers also.
eis hem. ebeb.] was brought unto us—into our midst—and confirmed to us. Vulg. in nos confirmata est. The use of the preposition suggests an interval between the first preaching and the writer's reception of the message. It is to be noticed that the 'salvation' and not merely the message of it (Acts xiii. 26) was 'confirmed': the 'salvation' was shewn to be real in the experience of those who received it.
ebebaiothe] Compare (Mk.) xvi. 20; Rom. xv. 8.
(4). The divine witness to the 'salvation' of the Gospel is both continuous and manifold. The writer appeals to a succession of forms in which it was manifested in his experience
tou theou semeiois te kai terasin kai poikilais dunamesin kai pneumatos hagiou merismois kata ten autou
om. te M? vg syrr. autou: tou theou D?*.
and in that of those whom he addressed.
(1). Miracles (semeia, terata).
(2). Powers, outwardly shewn in action (poikilai dunameis).
(3). Endowments, which might be purely personal and unobserved (pn. hag. merismois).
There is a progress from that which is most striking outwardly to that which is most decisive inwardly. The outward phenomenon and the inward experience are both in different ways capable of various interpretations; but they are complementary. The one supplies that element of conviction which the other wants.
The passage is of deep interest as shewing the unquestioned reality of miraculous gifts in the early Church: and the way in which they were regarded as coordinate with other exhibitions of divine power.
Compare 2 Cor. xii. 12; Gal. iii. 5; Rom. xv. 19; c. vi. 4 f.
sunepimarturountos] God also bearing witness with them to the truth of the word. This witness is present and not past Vulg. contestante [O. L. adseverante] Deo. The word is found here only in the Greek Scriptures. epimarturein occurs 1 Pet. v. 12; summarturein Rom. ii. 15; viii. 16; ix. 1. The word is not uncommon in late writers: Clem. R. 1 Cor. 23, 43.
sem. te kai ter....] The te, which is not used in the common phrase sem. kai ter., shews that all the forms of witness are probably regarded singly, Acts xiii. 1; 1 Cor. i. 30; c. ix. 2; xi. 32. Comp. Acts ii. 22; 2 Thess. ii. 9.
semeia kai terata] The combination is found in the Synoptic Gospels (Matt. xxiv. 24; Mk. xiii. 22), St John (iv. 48), in St Paul's Epistles (Rom. xv. 9; 2 Cor. xii. 12; 2 Thess. ii. 9), and most frequently in the Acts (8 times cc. i.— xv.). It is not found in the Catholic Epistles or the Apocalypse. In the Synoptic passages and 2 Thess. ii. 9 the phrase is used of the manifestation of evil powers.
Teras is nowhere used by itself in the N. T., though it is so used in the lxx. (comp. Acts ii. 19; Joel iii. 3). Semeion and semeia are common alone, and especially in St John in reference to Christ's works.
poik. dun.] by manifold powers (Lat. variis virtutibus) shewing themselves in their characteristic results. Dunamis expresses here the power itself and not the manifestation of the power. See Mk. vi. 14; 1 Cor. xii. 10; Matt. xi. 20 ff.; c. vi. 4 ff.
pn. hag. merismois] Vulg. sp. s. distributionibus (O. L. divisionibus). Comp. 1 Cor. xii. 4, 11 (Acts ii. 3 diamerizomenai). The Holy Spirit is in one sense the gift and in another the Giver. Here there can be no doubt that the thought is of the divine gift (pn. hag. not to pn.to hag.) as imparted in several measures by God. Compare John iii. 34; 2 Cor. x. 13.
kata ten aut. th.] according to His, God's, not the Spirit's, will [willing] Vulg. secundum suam [O. L. ipsius] voluntatem. The clause refers to all that has gone before. Comp. Eph. iv. 7.
thelesis] The word, which occurs several times in the lxx., is found here only in the N.T. As distinguished from thelema (x. 7, 9, 36; xiii. 21), the definite expression of will, it describes the active exercise of will.
The use of these active verbal nouns is characteristic of the style of the Epistle. Among many others which occur the following are found in the
thelesin;?Ou gar angelois hupetaxen ten oikoumenen
5 hupet. + ho theos C. (vg).
N. T. only in this Book: metathesis (vii. 12; xi. 5; xii. 27); athetesis (vii. 18; ix. 26); athlesis (x. 32); proschusis (xi. 28); ainesis (xiii. 15).
iii. The fulfilment of the divine destiny of man in the Son of man through suffering (ii. 5—18).
Two main thoughts are brought out in this section.
(1) The promise of sovereignty to man was fulfilled in Jesus ('the Son of man'): 5—9.
(2) The fulfilment of man's destiny, owing to the intrusion of sin, could only be brought about through suffering, made possible for Christ and effective for man through the Incarnation (10—18).
Throughout the section there is a tacit reference to the objections which were raised against the Lord's claims to Messiahship on the ground of the actual facts of His life and sufferings.
(1) The promise of man's sovereignty and its potential fulfilment (5-9).
The writer of the Epistle has already assumed the establishment of a new order corresponding with the fulfilment of the purpose of creation. The sovereignty of this order was not prepared for angels (v. 5). It was promised to man (6 — 8 a); and the promise was fulfilled in 'Jesus' (8b—9).
?For not unto angels did He subject the world to come, whereof we speak,
?But one testified as we know (somewhere) saying
What is man? that Thou art mindful of him?
Or the son of man? that Thou visitest him?
?Thou madest him a little lower than angels;
With glory and honour Thou crownedst him;
And didst set him over the works of Thy hands:
?Thou didst put all things in subjection under his feet.
(5). ou gar...] For not unto angels did He subject...The manifestations of the Divine Presence which have been shewn to attend the proclamation of the Gospel (v. 4) are intelligible both from the Nature of the Son and from the scope of His work. For the greatness of the Son as the Revealer of the New Dispensation and of its preachers, His envoys, is revealed by the fact that (a) the future dispensation, which is, as has been already implied, the fulfilment of the Creator's will, was committed to man; and that (b) man's sovereignty has been gained for him, even after his failure, through the Incarnation of Jesus 'the Son of Man.' gar] For...The particle refers directly to the signs of divine power among believers which were a prelude to the complete sovereignty. The subject (God) is not expressed but naturally supplied from the former sentence.
ouk...angelois...] not to angels, to beings of this class, but (as is shewn in the next verses) to man...(comp. c. i. 4 ton angelon note). It is not said that 'the present world' was subject to angels; but at the same time the writer of the Epistle may well have recalled the belief which found expression in the lxx. Version of Deut. xxxii. 8 that God assigned the nations to the care of angels while Israel was His own portion.
Compare Ecclus. xvii. 17 (14); Daniel xii. 1; x. 13, 20. So too in later Jewish literature, e.g. in the Book of Henoch, angels are represented as having charge over different elements.
hupetaxen] did He subject in the ten mellousan, peri hes laloumen.?diemarturato de pou tis legon eternal counsel (comp. i. 2 etheken) made known through the Psalmist. The word is borrowed by anticipation from the Psalm.
ten oik. ten mell.] Vulg. orbem terra futurum, O. L. saeculum futurum, Syr.
The phrase is not to be understood simply of 'the future life' or, more generally, of 'heaven.' It describes, in relation to that which we may call its constitution, the state of things which, in relation to its development in time, is called 'the age to come' (ho mellon aion), and, in relation to its supreme Ruler and characteristics, 'the Kingdom of God', or 'the Kingdom of heaven,' even the order which corresponds with the completed work of Christ. Compare vi. 5 (mellon aion), xiii. 14 (he mellousa [polis]) notes. Is. ix. 6.
he oikoumene] The word is used for the world so far as it is 'a seat of settled government,' 'the civilised world.' Thus in Greek writers it is used characteristically for the countries occupied by Greeks, as distinguished from those occupied by 'barbarians' (Herod. iv. 110; Dem. de Cor. p. 242; [de Halonn.] p. 85 f.), and at a later time for the Roman empire (Philo, Leg. ad Cai. § 45; ii. 598 M.).
Hence it come to be used even of a limited district defined, as we should say, by a specific civilisation (Jos. Antt. viii. 13, 4 peripempsas kata pasan ten oikoumenen tous zetesontas ton propheten Eleian). Comp. Luke ii. 1; Ex. xvi. 35 heos elthon eis ten oikoumenen [Alex. gen oik.] 'to the borders of the land of Canaan': compare Euseb. E. E. vii. 31, 2 ek tes Person epi ten kath' hemas oikoumenen...And on the other hand it was used to describe the whole world as occupied by man (Luke iv. 5 [D tou kosmou]; Matt. xxiv. 14; Apoc. xvi. 14); and men as occupants of the world (Acts xvii. 31; xix. 27; Apoc. iii. 10; xii. 9). Comp. Wisd. i. 7 pneuma kuriou pepleroke ten oikoumenen. It was therefore perfectly fitted to describe the Christian order under the aspect of a moral, organised system: comp. c. i. 6.
The word is found in St Paul only Rom. x. 18 (Ps. xix. 5).
peri hes lal.] which is the subject of the whole writing. The thought has been already announced in i. 2 kleronomon panton.
6—8 a. The promise. The promise of universal sovereignty was confirmed to man in a passage of Scripture (Ps. viii. 5—7) which fully recognises his infirmity. His weakness is first confessed (v. 6); and then his triple divine endowment of nature, honour, dominion (v. 7, 8 a).
The viiith Psalm is referred to by the Lord Matt. xxi. 16 (comp. Matt. xi. 25; 1 Cor. i. 27), and by St Paul 1 Cor. xv. 27. Comp. Eph. i. 22.
It is not, and has never been accounted by the Jews to be, directly Messianic; but as expressing the true destiny of man it finds its accomplishment in the Son of Man and only through Him in man. It offers the ideal (Gen. i. 27—30) which was lost by Adam and then regained and realised by Christ.
Clement speaks of the application of the words of the Psalm to man by some: ou gar epi tou kuriou ekdechontai ten graphen kaitoi kakeinos sarka epheren. epi de tou teleiou kai gnostikou, to chrono kai to endumati elattoumenou para tous angelous (Strom. iv. 3 § 8, p. 566).
And so Chrysostom; tauta ei kai eis ten koinen anthropoteta eiretai, all' homos kurioteron harmoseien an to Christo kata sarka (Hom. iv. § 2).
And Theodoret: to de 'ti estin
Ti estin anthropos hoti mimneske autou, he huios anthropou hoti episkepte auton;
6 ti 'ABD? vg syrr: tis C* (latt.) me (so lxx A).
anthropos;' eiretai men peri tes koines phuseos, harmottei de te ex hemon aparche, hos oikeioumenes ta pases tes phuseos. ta de hemetera oikeioumenos. stoma tes phuseos gegonen. autos phar tas hamartias hemon elabe kai tas nosous ebastase (ad loc.).
One peculiar difficulty meets us in the use made of the Psalm by the writer of the Epistle. The thought expressed in the original by the words rendered in the lxx. elattosas auton brachu ti par' angelous is that of the nobility of man's nature which falls but little short of the divine. The words on the contrary as applied to Christ describe a humiliation. This application is facilitated by the lxx. rendering, but does not depend upon it. The essential idea is that the true destiny of man described by the Psalmist, which experience teaches us that man himself has missed, was fulfilled otherwise than had been expected. Words which were used of man in himself became first true of One Who being more than man took man's nature upon Him. In such a case the description of dignity was of necessity converted initially into a description of condescension.
(6). The thought of man's frailty comes first. According to a remarkable Jewish tradition the words were addressed by the ministering angels to God when 'Moses went up to receive the Law.''O Lord of the world,' they said, 'wilt Thou give to flesh and blood that precious thing which Thou hast kept for 974 generations? (Ps. viii. 5). Give Thy glory rather to heaven' (Sabb. 88, 1).
(5), (6). ou phar ang....diiemart. de...] The form of the construction is expressive. The sovereignty was not indeed designed for angels; but provision was made for it. When there is a direct and sharp opposition, alla follows a negative not..but. When the negative marks a sentence which is complete in itself; and another statement is added as a fresh thought, this, though it does in fact oppose the former, is introduced by de. Comp. vv. 8, 9 houpo—de; iv. 13; vi. 12; Acts xii. 9, 14.
diem. d. pou tis] In this quotation only in this epistle (iv. 7 is not a case in point) is there a reference to the human author of the words; and here God is addressed directly. At the same time the reference is as general as possible. The form of reference is found in Philo, de temul. § 14 (i. 365 M.) eipe gar pou tis (Gen. xx. 12). For pou see c. iv. 4 note.
Diamarturomai is used absolutely Luke xvi. 28; Acts ii. 40 (viii. 25); 1 Thess. iv. 6.
ti estin] i.e. how little outwardly, and at first sight, compared with the stately magnificence of Nature.
Comp. Ps. cxliv. 3; Job vii. 17. The interpretation 'how great is man,' i.e. in consequence of God's love shewn to him, is quite foreign to the course of thought. Nor again is there any reference to the fact of the Fall.
anthropos] 'nvs, man, with the secondary idea of weakness.
huios anthropou] vn-'dm not ho huios tou anthropou (vn-h'dm).
mimneske...episkepte] The twofold regard of thought and action. Episkeptesthai is used almost exclusively in the lxx., as in the N. T., of a visitation for good. Luke i. 68, 78; vii. 16; Acts xv. 14. The word was especially used of the 'visits' of a physician. Comp. Matt. xxv. 36; James i. 27.
(7), (8) a. In spite of his frailty man recognises his divine affinity. He is more glorious than the world which
?elattosas auton brachu ti par' angelous, doxe kai time estephanosas auton. [kai katestesas auton epi ta erga ton cheiron sou.]?panta hupetaxas hupokato ton poaon autou. en to gar hupotaxai [auto] ta panta ouden apheken auto
7 esteph. auton, + kai katestesas auton epi ta erga ton cheiron sou 'ACD?* M? vg (syrr) me (so lxx.): om. B (syrr). 8 en to gar 'BD?M?: en gar to SAC. auto (1) om. B. ta panta hupotaxai au. D? syrr me.
seems to crush him, in nature, endowment, destiny.
(7). elatt. br. ti...] Thou madest him a little lower...Vulg. Minuisti (Old Lat. minorasti) eum paulo minus ab angelis. Brachu ti is used here of degree (compare 2 Sam. xvi. 1), and not of time (Is. lvii. 17 lxx. 'for a little while'). The Hebrew is unambiguous; and there is no reason to depart from the meaning of the original either in this place or in v. 9.
par' angelous] The original m'lhym, rendered literally by Jerome a deo, is thus interpreted by the Targum and Syr. and by the Jewish Commentators (Rashi, Kimchi, Aben-Ezra), as well as by the lxx.
The original meaning is probably less definite than either 'a little less than angels' or 'a little less than God.' It would more nearly correspond to 'a little less than one who has a divine nature.' 'Thou hast made him to fall little short of being a God' (comp. 1 Sam. xxviii. 13). To our ears 'than God' would be equivalent to 'than the Eternal,' which would have been wholly out of place in the Psalm. And on the other hand 'than angels' obscures the notion of the 'divine nature' which lies in the phrase.
For the wider sense of 'lhym, see Ps. lxxxii. 1, 6 (John x. 34 f.); xxix. 1 (not Ex. xxi. 6).
estephanosas] crownedst as a conqueror; 2 Tim. ii. 5.
(8). panta...autou] Man's sovereignty is exercised over a worthy domain. This clause completes the view of man's eminence in nature, glory, dominion. See Additional Note.
(8) b, (9). The divine fulfilment of the promise in the Son of man. The promise to man has not however yet been realised. It assured to him a dominion absolute and universal; and as yet he has no such dominion (v. 8 b). But the words of the Psalm have received a new fulfilment. The Son of God has assumed the nature in which man was created. In that nature—bearing its last sorrows—He has been crowned with glory. The fruit of His work is universal. In 'the Son of man' (Jesus) then there is the assurance that man's sovereignty shall be gained (v. 9). Thus the fact of man's obvious failure is contrasted with the accomplishment of Christ's work which is the potential fulfilment of man's destiny (Humiliation, Exaltation, Redemption).
??For in that He subjected all things unto him, He left nothing that is not subject to him. But now we see not yet all things subjected to him.?But we behold Him who hath been made a little lower than angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God He should taste of death for every man.
anupotakton. nun de oupo horomen auto ta panta hupotetagmena. 9ton de brachu ti par' angelous elattomenon blepomen Iesoun dia to pathema tou thanatou doxe kai time estephaeomenon,
(8). en to gar hup.] The 'for,' which is directly connected with the preceding clause, points back to v. 5, so that the connexion is: God did not subject the future world to angels, for He promised man an absolute sovereignty which has still to be assured in that coming order. The nk panta takes up the panta of the Psalm.
nun de...] but at present, as the world is....
auto] i.e. to man.
(9).ton de...] But in spite of the obvious fact of man's failure the promise has not failed: we behold Him that hath been made a little lower than angels, even Jesus,...crowned with glory and honour....The words of the Psalm have an unexpected accomplishment. The man thus spoken of as little less than angels (so great is he) is represented by Jesus, the Son of God become flesh, and so made little less than angels (so full of condescension was He), and in that humanity which He has taken to Himself crowned with glory.
Jesus is not the 'man' of the Psalmist, but He through whom the promise to man has been fulfilled and is in fulfilment; while the revelation of the complete fulfilment belongs to 'the world to come.'
The definite article (ton de br. ti el.) does not refer to the Psalm as fixing the original meaning of it, but to the known personality of Christ in whom the promise of the Psalm was fulfilled.
brachu ti...] Vulg. qui modico quam angeli minoratus est....O. L. paulo quam angelos minoratum...See v. 7.
elattomenon] not ellattoienta. The human nature which Christ assumed He still retains. Comp. v. 18 peponthen.
blepomen] The change of the verb from horomen in v. 8 cannot be without meaning. blepein apparently expresses the particular exercise of the faculty of sight (comp. John i. 29; v. 19; ix. 7 ff.), while horan describes a continuous exercise of it (c. xi. 27). The difference is not marked by the Latt. (videmus...videmus...).
Iesoun] The name comes in emphatically as marking Him who, being truly man, fulfilled the conception of the Psalmist of 'one made a little lower than angels.' dia to path. tou th.] Vulg. (Latt.) propter passionem mortis. The suffering of death—the endurance of the uttermost penalty of sin—was the ground of the Lord's exaltation in His humanity. Comp. Phil. ii. 9 (Rom. viii. 17).
The words are not to be joined with elattomenon either in the sense (1) that in this lay His humiliation, or (2) that this was the aim of His humiliation, that death might be possible, 'owing to the fact that death has to be borne by men.' The main thought of the passage is that man's promised supremacy, owing to the fall, could only be gained by sacrifice.
Stress is laid not Upon the single historic fact that the Lord suffered death (dia to pathein th.), but on the hopos chariti theou huper pantos geusetai thanatou.
9 chariti: choris. See Additional note.
nature of the suffering itself (dia to pathema).
estephanomenon] As in the case of the Lord's humiliation so also in this of His exaltation the writer brings out the permanent effect (not stephanothenta as estephanosas in v. 7).
hopos...] The particle is not strictly connected with estephanomenon alone, but refers to all that precedes—to the Passion crowned by the Ascension. The glory which followed the death marked its universal efficacy. Thus Christ was made lower than angels that He might accomplish this complete redemption. The particle, which is much less frequent in the Epistles than hina, occurs again c. ix. 15.
Under this aspect the words are illustrated by St John's view of the Passion as including potentially the glorification of Christ (John xiii. 31), a double 'lifting up' (xii. 32). So Oecumenius here says boldly doxan kai timen ton stauron kalei.
The reading choris theou is capable of being explained in several ways.
(1) Christ died 'apart from His divinity.' His divine Nature had no share in His death.
(2) Christ died 'apart from God,' being left by God, and feeling the completeness of the separation as the penalty of sin. Comp. Matt. xxvii. 46.
(3) Christ died for all, God only excepted. Compare 1 Cor. xv. 27.
(4) Christ died to gain all, to bring all under His power, God only excepted.
But all these thoughts seem to be foreign to the context, while it is natural to bring out the greatness of God's grace in fulfilling His original counsel of love in spite of man's sin. The reference to 'the grace of God' seems to be the necessary starting point of the argument in the next section: For it became...
huper pantos] Vulg. pro omnibus. Syr. for every man. Comp. Mark ix. 49; Luke xvi. 16. The singular points to the effect of Christ's work on the last element of personality. Christ tasted death not only for all but for each. The thought throughout the passage (v. 16) is directed to personal objects; and in such a connexion the phrase could hardly mean 'for everything' (neut. This thought however is included in the masculine. Creation is redeemed in man (Rom. viii. 19 ff.). Comp. v. 11 ex henos.
The notes of the Greek commentators are of considerable interest.
Origen: megas estin archiereus ouch huper anthropon monon alla kai pantos logikou...kai gar hatopon huper anthropinon men auton phaskein hamartematon gegeusthai thanatou, ouketi de kai huper allou tinos para ton anthropon en hamartemasi gegennemenou, hoion huper astron (Job xxn. 5) (In Joh. Tom. i. § 40).
Theodoret: to mentoi pathos huper hapanton hupemeine. panta gar hosa ktisten echei ten phusin tautes edeito tes therapeias...He then refers to Rom. viii. 19 ff., and supposes that the angels will be gladdened by man's salvation: huper hapanton toinun t[o soterion hupemeine pathos. mone gar he theia phusis tes enteuthen ginomenes therapeias anendees (ad loc.).
Chrysostom: ouchi [huper] ton piston monon, alla kai tes oikoumenes hapasns. autos men gar huper panton apethanen. Hom. iv. 2.
Oecumenius: ou monon huper anthropon alla huper ton ano dunameon hapethanen, hina luse to mesotuchon [mesotoichon] tou phragmou kai henose ta kato (Eph. ii. 14).
Comp. 1 John ii. 2.
huper] not in place of but in behalf of. Comp. v. 1; vi. 20; vii. 25; ix. 24.
geusetai thanatou] Comp. Matt. xvi. 28; John viii. 52 note. Arist. Apol. p. 110, l. 19.
The phrase, which is not found in the Old Testament, expresses not only the fact of death, but the conscious experience, the tasting the bitterness, of death. Man, as he is, cannot feel the full significance of death, the consequence of sin, though he is subject to the fear of it (v. 15); but Christ, in His sinlessness, perfectly realised its awfulness. In this fact lies the immeasurable difference between the death of Christ, simply as death, and that of the holiest martyr. Chrysostom (Theodoret, Primasius) less rightly understands the phrase of the brief duration of Christ's experience of death: Non dixit Apostolus 'Subjacuit morti,' sed proprie gustarit mortem, per quod velocitatem resurrectionis voluit ostendere (Primasius).
Chrysostom (Hom. iv. 2) likens Christ to the physician who, to encourage his patients, tastes that which is prepared for them.
(2) Man's destiny, owing to the intrusion of sin, could only be fulfilled through suffering, made possible for Christ and effective for man through the Incarnation (10—18).
The thought of death, and the fact of Christ's death, lead the apostle to develop more in detail the conditions under which man's destiny and God's promise were fulfilled in spite of sin. The reality of the connexion between the Son and the sons is first traced back to their common source and shewn to be recognised in the records of the Old Testament (10—13). This connexion was completed by the Incarnation with a twofold object, to overcome the prince of death, and to establish man's freedom (14, 15). And such a completion was necessary from the sphere, the scope, the application of Christ's work (16—18).
The course of thought will appear most plainly if it is set in a tabular form:
Sovereignty for man fallen was won through suffering (10—18).
(1) The Son and the sons (10— 13).
The connexion lies in a common source (11 a).
This is shewn in the Old Testament:
The representative Prophet (13).
(2) The connexion of the Son and the sons completed by the Incarnation (14, 15), with a twofold object:
To overcome the prince of death (14 b),
To establish man's freedom (15).
(3) The Incarnation necessary (16—18), from
The sphere of Christ's work (16),
The scope of Christ's work (17),
The application of Christ's work (18).
10—13. The Son and the sons.
The difficulties which at first sight beset the conception of a suffering Messiah vanish upon closer thought. For when we consider what is the relation between the Son of man and men—the Son and the sons—what man's condition is, and how he can be redeemed only through divine fellowship, we ourselves can discern the 'fitness' of the divine method of redemption. So far therefore from the Death of Christ being an objection to His claims, it really falls in with what deeper reflection suggests.
The connexion of the Son and the sons is first referred to their common source (v. 11 ex henos) and then shown to be recognised in the divine dealings
¹?Eprepen gar auto, di' hon ta panta kai di' hou ta panta, pollous huious eis doxan agagonta ton archegon
with representative men under the Old Covenant, the suffering king, the typical prophet (12, 13).
There is throughout the section a reference to the Jewish expectation that Messiah should 'abide for ever' (John xii. 34).
¹?For it became Him, for Whom are all things and through Whom are all things, in bringing many sons unto glory, to make the author (captain) of their salvation perfect through sufferings. ¹¹For both He that sanctifieth and they that are sanctified are all of One; for which cause He is not ashamed to call them brethren, ¹²saying
I will declare Thy Name to my brethren.
In the midst of the congregation will I sing Thy praise.
¹³And again: I will put my trust in Him. And again: Behold, I and the children which God gave me.
(10). eprepen gar...] For it became...'Yes,' the apostle seems to say, '"taste of death by the grace of God," for we, with our poor powers, can say that in this there is supreme fitness.' The suffering of Christ in the fulfilment of His work corresponds with the truest conception which man can form of the Divine Nature.
eprepen] Latt. decebat. Comp. c. vii. 26; Matt. iii. 15. The word as applied to God appears perhaps startling but it is not unfrequent in Philo, e.g. Leg. Alleg. i. 15 (i. 53 M.). The standard lies in what man (made in the image of God) can recognise as conformable to the divine attributes. For man still has a power of moral judgment which can help him to the interpretation of the action of God, and also of his own need (c. vii. 26).
The 'fitness' in this case lies in the condition of man. His life is attended by inevitable sorrows; or, to regard the fact in another light, suffering is a necessary part of his discipline as well as a necessary consequence of his state. It was 'fitting' then, in our language, that God should perfect Christ the 'One' Son by that suffering through which the 'many sons' are trained (xii. 5 ff.) because He, in His infinite love, took humanity to Himself. In Christ we can see the divine end of suffering: suffering consummated in glory. Chrysostom: horas to pathein kakos ouk estin enkataleleimmenon.
This argument from 'fitness' is distinct from that of logical necessity (dei v. 1), and of obligation from a position which has been assumed (hopheile n. 17).
di' hon...di' hou...] This description of God, as being the final Cause and the efficient Cause of all things, takes the place of the simple title because the fitness of Christ's perfection through suffering appears from the consideration of the divine end and method of life.
di'hou] Compare Rom. xi. 36; 1 Cor. i. 9 (Gal. iv. 7 dia theou; Rom. vi. 4 dia tes doxes tou patros ton patros).
The phrase is commonly used of the work of the Son: c. i. 2; 1 Cor. viii. 6; Col. i 16; (1 John iv. 9); John i. 3, 10; but it cannot be referred to Him here, though Athanasius so uses the whole clause (Ep. ad Episc. Aeg. et Lyb. § 15); and Chrysostom rightly calls attention to this application of di' hou to the Father as shewing that the characteristic use is no derogation from the divine nature of the Son: ouk an touto epoiesen ei ge elattoseos hen kai ro huio monon prosekon (ad loc.).
pollous huiouc] Christ has been spoken of as 'the Son.' Men now are made to share His title (comp. xii. 5). Chrysostom: kai autos huios kai hemeis huioi. all' ho men sozei hemeis de sozometha.
tes soterias auton dia pathematon teleiosai. ¹¹ho te gar hagiazon kai hoi hagiazomenoi ex enos pantes. di' hen
The use of pollous brings no limitation to the scope of Christ's work (comp. ix. 28) which has just been described in its universal aspect (huper pantos). It simply emphasises the truth that the pattern of Christ's Life was in this aspect of wide application. Comp. Matt. xx. 28.
eis doxao agagonta...teleiosai] O. L. multis filiis in gloriam adductis, Vulg. qui multos filios in gloriam adduxerat These Latin renderings suggest a wrong sense. Though the objects of agagonta and teleiosai are different the two acts which they describe are regarded as synchronous, or rather as absolute without reference to the succession of time. The perfecting of Christ included the triumph of those who are sons in Him. At the same time the work of God and the work of Christ are set side by side. God 'brings' (agagein) the many sons and Christ is their 'leader' (archegos).
The order, no less than the stress which is laid on the completed work of Christ, is fatal to the proposed connexion of agagotta with Christ, who had 'brought many sons to glory' during His ministry, even if Christians, who are called His 'brethren' (v. 11), could in this place be spoken of as His 'sons' (in v. 13 the case is different). And so again the use of doxa is decisive against the idea that God is spoken of as 'having brought many sons to glory' in earlier times.
ton archegon tes sot.] The author (or captain) of their salvation, 0. L. ducem v. principem (Vulg. auctorem salutis). Neither word gives the fulness of sense. The archegos himself first takes part in that which he establishes. Comp. xii. 2; Acts iii. 15; v. 31; Mic. i. 13 (lxx.); 1 Macc. ix. 61. Comp. Iren. ii. 22. 4 prior omnium et praecedens omnes.
The word, which is common in the lxx., occurs in Clem. R. 1 Cor. c. xiv. arch. zelous, c. li. arch. tes staseos, and often elsewhere; e.g. 2 Clem. xx. 5 ho s. kai archegos tes aphtharsias; Jos. B. J. iv. 5. 2 ho archegos kai hegemon tes idias soterias; Er. Vienn. 17 (Euseb. E. E. n. 1). See also classical examples in Wetstein on c. xii. 2. Compare aXrtot c. v. 9.
dia path. teleiosai] Latt. per passionem consummare. For consummare some Fathers read and explain consummari (Ruff. Sedul. Vigil.).
The conception of teleiosai is that of bringing Christ to the full moral perfection of His humanity (cf. Luke xiii. 32), which carries with it the completeness of power and dignity. Comp. c. x. 1, 14; xi. 40; xii. 23; Phil. iii. 12 (v. 6).
This 'perfection' was not reached till after Death: v. 9; vii. 28. It lay, indeed, in part in the triumph over death by the Resurrection. Comp. Cyril Alex. ap. Cram. Cat. pp. 396, 399.
The sense of 'bringing to His highest honour,' or 'to the close of His earthly destiny,' is far too narrow. See Additional Note.
dia pathematon] See c. xlii. 12 note.
Theodoret supposes that 'the Word' perfected the human nature, the source of our salvation: ton theon logon edeixen heo anelaben teleiosanta phusin. archegos tes hemeteras soterias e Chephiisa lephtheisa phusis.
11—13. The title of 'sons' can be rightly applied to Christians as well as to Christ, for, though in different senses, they depend on one Father (v. 11); and this fact is recognised in the Scriptures of the old Covenant (vv. 12, 13).
(11). ho te gar hagiazon] The discipline
aitian ouk epaischunetai adelphous autous kalein, ¹²legon
11 autous ad. M? syrr.
through which Christ reached perfection is that through which He brings His people. That which is appointed for them He also accepts (John xvii. 19), for both He and they are of One Father.
The present participles (hagiazon, hagiazomenoi) mark the continuous, personal application of Christ's work. Comp. John xvii. 17 ff. For hagiazein see c. ix. 13 note.
ohi hagiazomenoi] Vulg. qui sanctificantur. The thought is of the continual process at once in the individual soul and in the whole body of the Church (c. x. 14).
Comp. x. 10 (hegiasmenoi), 14 xiii. 12 (hina hagiase). Christians are 'holy' ('saints'): c. vi. 10; xiii. 24; (iii. 1); and the end of their discipline is that they may 'partake in the holiness of God' (c. xii. 10). That which is true ideally has to be realised actually.
ex enos] of One, i.e. God. Comp. Ex. xxxi. 13; 1 Cor. i. 30 (viii. 6 quoted by Chrys.); Lk. iii. 38 Adam, tou theou.
The reference to Adam or to Abraham is partly inadequate and partly inappropriate.
pantes] The writer regards the whole company of Christ and His people as forming one body, and does not distinguish specially the two constituent parts (amphoteroi).
Some think that the statement in respect of Christ is to be confined to His Humanity. Others extend it to His whole Person. In the latter case, Theodoret (and other Greek Fathers) adds that we must remember that ho men esti ph'thsei huios hemeis de chariti (Oecum. ho men gnesios hemeis de thetoi).
It will appear that much is lost by any precise limitation of the words. The Lord both as Son of God and as Son of Man can be spoken of as ek Patros, and so men also both in their creation and in their re-creation. At the same time the language used (ho hagiazon kai hoi hagiazomenoi) naturally fixes attention on Christ and Christians in relation to the work of redemption and sanctification wrought out on earth.
di' hen aitian] for which cause, that is, because they spring from the same source, though in different ways. Both in their being and in the consummation of their being the Son and the sons are 'Of One.' For the phrase see 2 Tim. i. 6, 12; Tit. i. 13; (Luke viii. 47; Acts xxiii. 28).
With this specific form of the 'subjective' reason (comp. c. v. 3) compare the general form (dio iii. 7, 10 &c.), and the general form of the 'objective' ground (hothen v. 17 note).
ouk epaisch....kalein] He is not ashamed to call (Vulg. non confunditur...vocare...) in spite of the Fall, and of the essential difference of the sonship of men from His own Sonship. Comp. c. xi 16.
adelphous] Comp. Rom. viii. 29.
Christians are 'brethren' of Christ (John xx. 17; Matt. xxviii. 10) and yet children (v. 13; John xiii. 33 teknia).
(12), (13). The quotations in these verses develops the main idea of the section, that of Christ fulfilling the destiny of men through suffering, by recalling typical utterances of representative men: (1) of the suffering, innocent king; (2) of the representative prophet.
The ground of the application in the first case lies in the fact that the language used goes beyond the actual experience of David, or of any righteous sufferer.
In the second case the prophet
Apangelo to onoma sou tois adelphois mou,
en meso ekklesias humneso se.
¹³kai palin
Ego esomai pepoithos ep' auto.
kai palin
Idou ego kai ta paidia ha moi edoken "theos.
occupies a typical position at a critical period of national history.
Ruler and prophet both identify themselves with their people. The one applies to them the express term 'brethren': the other takes his place among them as symbolising their true hope.
(12). The quotation is taken from Ps. xxii. 22 and agrees with the lxx. except by the substitution of apangelo for diegesomai.
The Psalm itself, which probably dates from the time of David's persecution by Saul, describes the course by which 'the Anointed of the Lord' made his way to the throne, or more generally the establishment of the righteous kingdom of God through suffering. In vv. 21 ff. sorrow is turned into joy, and the words of the Psalmist become a kind of Gospel. Hence the phrase quoted here has a peculiar force. Tho typical king and the true King attain their sovereignty under the same conditions, and both alike in their triumph recognise their kinship with the people whom they raise (tois adelphois).
The Psalm is quoted not unfrequently: Matt. xxvii. 46; Mk. xv. 34 (v. 1); Matt. xxvii. 39, 43 (vv. 7, 8); Matt. xxvii. 35; John xix. 24 (v. 18); comp. c. v. 7 (v. 24).
to onoma sou] I will declare Thy Name, for Thou hast proved to be what I have called Thee, 'my hope and my fortress, my castle and deliverer, my defender...who subdueth my people under me.' These many titles are summed up in the revelation of the Name of the Father: nomen tuum quod est Pater, ut cognoscant Te Patrem, qui eos paterno affectu ad haereditatem supernae beatitudinis ut filios vocas (Herv.).
en meso ekklesias] in the midst of the congregation when the people are assembled to exercise their privilege as citizens of the divine commonwealth.
(13). The thought of 'brotherhood' is extended in the two following quotations and placed in its essential connexion with the thoughts of 'fatherhood' and 'sonship.' Brothers are supported by the trust in which they repose on one above them and by the love which meets the trust.
kai palin Ego esomai...] Words nearly identical (pepoithos esomai ep'auto) occur in the lxx. in Is. viii. 17; xii. 2; 2 Sam. xxii. 3. The reference is certainly, as it appears, to Is. viii. 17, where tho words immediately precede the following quotation. The two sentences of Isaiah are separated because they represent two aspects of the typical prophet in his relation to Christ. In the first the prophet declares his personal faith on God in the midst of judgments. In the second he stands forth with his children as representing 'the remnant,' the seed of the Church, in Israel. The representative of God rests in his heavenly Father, and he is not alone: his children are already with him to continue the divine relation.
kai palin Idou ego...] Isaiah with his children were 'signs' to the unbelieving people. In them was seen the pledge of the fulfilment of God's
¹?epei oun ta paidia kekoinoneken aimatos kai sarkos, kai autos paraplesios meteschen ton auton, hina dia tou
14 aim. kai s. 'ABCD?M? (vg) §yr hl me: sark. kai aim. S (vg) syr vg. ton auton + pathematon D?*.
purposes. Thus, the prophet was a sign of Christ. What he indicated Christ completely fulfilled; for under this aspect Christ is the 'father' no less than the 'brother' of His people. The words are not referred directly to Christ by a misunderstanding of the lxx.
The emphatic ego in both cases is to be noticed. Comp. i. 5; v. 5; x. 30; xii. 26.
kai palin] Contiguous quotations from Deut. xxxii. 35 f. are separated by kai palin in c. x. 30.
ho moi edoken] which God gave me in the crisis of national suffering as a pledge of hope. The prophet looks back on the moment when light broke through the darkness.
(14), (15). The object of the Incarnation (the completed fellowship of the Son with the sons). The full connexion of 'the Son' and 'the sons' was realised in the Incarnation with a twofold object:
(1) To overcome the prince of death (v. 14), and
(2) To establish man's freedom, destroyed by the fear of death (v. 15).
That which has been shewn before to be 'fitting' (10—13) is now revealed in its inner relation to man's redemption. Christ assumed mortality that He might by dying conquer the prince of death and set man free from his tyranny.
Compare Athanas. de decr. Syn. Nic. § 14; c. Apollin. ii. 8; Greg. Nyss. c. Eunom. viii. p. 797 Migne.
In this paragraph man is regarded in his nature, while in the next (16—18) he is regarded in his life.
¹?Since therefore the children are sharers in blood and flesh, He also Himself in like manner partook of the same, that through death He might (may) bring to nought him that had (hath) the power of death, that is the devil, ¹?and might (may) deliver all them, who through fear of death were all their lifetime subject to bondage.
(14). epei oun...] Since therefore... Christ connects Himself with 'the children whom God had given Him.' These children were men. To complete His fellowship with them therefore it was necessary that He should assume their nature under its present conditions (aima kai sarx).
For epei see c. v. 11 note.
ta paidia] The phrase is taken up from the quotation just made. Isaiah and his children foreshadowed Christ and His children.
kekoinoneken.....meteschen.....] are sharers in...He partook of... Vulg. communicaverunt (pueri)...participavit... O. L. participes sunt...particeps factus. The Syr. makes no difference between the words which describe the participation in humanity on the part of men and of the Son of man. Yet they present different ideas. kekoinoneke marks the common nature ever shared among men as long as the race lasts: meteschen expresses the unique fact of the Incarnation as a voluntary acceptance of humanity. And under the aspect of humiliation and transitoriness (aima kai sarx) this was past (meteschen).
aim. kai s.] The same order occurs in Eph. vi 12. Stress is laid on that element which is the symbol of life as subject to corruption (contrast Luke
thanatou katargese ton to krato echonta tou thanatou, tout esti ton diabolon, ¹?kai apallaxe toutous, hosoi
thanatou (1°) + thanaton D?*. 15 apall.: apokatallaxe A.
xxiv. 39). The common order (sarx kai aima) is undisturbed in Matt. xvi. 17; 1 Cor. xv. 50; Gal. i. 16.
paraplesios] Vulg. similiter (which is also used for homoios c. ix. 21). The word occurs here only in the N. T. (cf. Phil. ii. 27); and it is not found in the lxx. Homoios seems to express conformity to a common type: paraplesios the direct comparison between the two objects. In homoios the resemblance is qualitative (similiter): in paraplesios both qualitative and quantitative (pariter). The two words are not unfrequently joined together: e.g. Dem. Ol. iii. 27 (p. 36 A). The Fathers insist on the word as marking the reality of the Lord's manhood: sphodra de anankaios kai to paraplesios tetheiken hina ten tes phantasias dielenxe sukophantian (Theod.); ou phantasia oude eikoni all' aletheia (Chrys.). Comp. Phil. ii. 7 en homoiomati anthropon genomenos. Rom. viii. 3 en homoiomati sarkos hamartias.
meteschen] Contrast nii. 13 phules heteras metescheken. The connexion with humanity remains: the connexion with humanity under the condition of transitoriness (aima) was historical.
dia tou thanatou] by death, not by His death, though this application is necessarily included. Death that is truly death (1 John iii. 14), which was the utmost effect of Satan's power, became the instrument of his defeat: non quaesivit alia arma quibus pugnaret contra mortis auctorem, nisi ipsam mortem (Herv.). Christ by the offering of Himself (c. ix. 15, 28) made a perfect atonement for sin and so brought to nought the power of the devil. Comp. John xii. 31; Col. ii. 15.
It is not said here that he 'brought to nought death' (yet see 2 Tim. i. 10). That end in the full sense is still to come (1 Cor. xv. 26); and it is reached by the power of the life of Christ (1 Cor. xv. 54 ff.).
katargese] The word is found in the N. T. elsewhere only in St Paul (twenty-five times and in each group of his epistles) and in Luke xiii. 7. Comp. 2 Tim. i. 10; 1 Cor. xv. 26; Barn. v. 6).
Chrysost. entautha to thaumaston deiknusin, hoti di' hou ekrates ho diabolos dia toutou hettethe.
ton to kr. ech. t. th.] Latt. qui habebat mortis imperium. The phrase may mean that had or that hath. In one sense the power is past: in another it continues. Comp. Wisd. ii. 24.
The devil, as the author of sin, has the power over death its consequence (Rom. v. 12), not as though he could inflict it at his pleasure; but death is his realm: he makes it subservient to his end. Comp. John viii. 44; 1 John iii. 12; John xvi. 11; xiv. 30 (prince of the world). Death as death is no part of the divine order.
Oecum. pos archei thaoatou; hoti tes hamartias archon ex hes ho thanatos, kai tou thanatou archei, hegoun kratos thanatou hamartia.
ton diabolon] The title is found in St Paul only in Eph., and Past. Epp. The title ho Satanas is not found in this Epistle.
(15). The overthrow of the devil involved the deliverance of men from his power.
apallaxe] Latt. liberaret. The word is used absolutely ('set free'), and is not to be connected with douleias.
toutous hosoi...] all men who had, as we see, come to a perception of their position as men. The unusual phrase vividly presents the picture of human misery as realised by the readers of the Epistle.
phobo thanatou dia pantos tou zen enochoi hesan douleias. ¹?ou gar de pou angelon epilambanetai, alla
dia pantos tou zen] O. L. semper vivendo. Vulg. per totam vitam. The verbal phrase expresses the activity of life and not only the abstract idea of life.
eoochoi douleias] Vulg. obnoxii servituti. Comp. Mk. xiv. 64. This bondage was to the fear of death. To death itself men are still subject, but Christ has removed its terrors. Comp. Rom. viii. 15, 21. This is the only place In the Epistle in which the familiar image of bondage (doulos, douloo, douleuo, douleia) is used.
In considering the Scriptural view of death it is important to keep the idea of a transition to a new form of being distinct from that of the circumstances under which the transition actually takes place. The passage from one form of life to another, which is involved in the essential transitoriness of man's constitution, might have been joyful. As it is death brings to our apprehension the sense of an unnatural break in personal being, and of separation from God. This pain comes from sin. The Transfiguration is a revelation of the passage of sinless humanity to the spiritual order.
16—18. The necessity of the Incarnation. The Incarnation is further shewn to be necessary from the consideration of
(1) The sphere of Christ's work, man (v. 16);
(2) The scope of Christ's work, the redemption of fallen man (v. 17);
and (3) The application of Christ's work to individual men in the conflict of life (v. 18).
¹?For He doth not, as we know, take hold of angels, but He taketh hold of Abraham's seed. ¹?Wherefore he was bound in all things to be made like unto His brethren that He might (may) be a merciful and faithful high-priest in the things that pertain to God, to make propitiation for the sins of the people. ¹?For wherein He Himself hath suffered being tempted, He is able to succour them that are tempted.
(16). The necessity of the Incarnation follows from a consideration of the sphere of Christ's work. His purpose is, as is confessedly admitted, to assist men and not primarily other beings, as angels, though in fact they are helped through men. He lays hold of 'a faithful seed' to support and guide them to the end which He has Himself reached.
ou gar de pou...] O. L. Nec enim statim... Vulg. nusquam enim... The gar gives the explanation of the end of the Incarnation which has been stated in v. 14 b. The combination de pou (not in lxx.) is found here only in the N. T. It implies that the statement made is a familiar truth: 'For He doth not, as we well know...' The Versions fail to give the sense; and Primasius explains the nusquam of the Vulgate: id est nullo loco, neque in caelo neque in terra, angelicam naturam assumpsit.
epilambanetai] The verb epilambanesthai in the middle form has the general sense of laying hold of with the gen. of that which is taken hold of: Matt. xiv. 31; Luke ix. 47; Acts xxi. 30, &c.
In a particular case this may be with the additional notion of 'helping' suggested by the context: Jer. xxxviii. (xxxi. Hebr.) 32 (quoted c. viii. 9).
Hence the verb is used absolutely in the sense of 'helping': Ecclus. iv. 11 he sophia huious heaute anupsose kai epilambanetai ton zetounton auten. Is. xli. 8, 9 (R. V.). Comp. Const. Apost. vii. 38, I en tais hemerais hemon antelabou hemon dia tou megalou sou archiereos Hiesou Christou.
The versions generally give the sense of 'take hold of' in the sense of appropriating: Syr. he took not from angels... i.e. he did not appropriate their nature; O. L. adsumpsit, or suscepit. Vulg. apprehendit.
This sense is given, I believe, uniformly by the Fathers both Greek and Latin who understand the phrase of the fact and not of the purpose of the Incarnation:
ti estin ho phesin; ouk angelou phusin anedexato all' anthropou (Chrys.).
epeide anthropeion hen ho anelabe dia men tou pathous to ton anthropon apedoke chreos, dia de tes tou peponthutos somatos anastaseos ten oikeian apedeixe dunamen (Theodoret).
ouk angelon phuseos edraxato oude anelaben all' anthropines (Oecum.).
But at the same time they recognise a secondary thought of 'laying hold of that which endeavours to escape':
apo metaphoras ton diokonton tous apostrephomenous autous kai panta poiounton hoste katalabein pheugontas kai epilabesthai apopedonton (Chrysost.).
to epilambanetai deloi hoti hemeis men auton epheugomen hoi anthropoi, ho de Christos edioke kai diokon hephthase kai phthasas epelabeto (Oecum.).
Quaro dixit apprehendit, quod portinet ad fugientem? Quia nos quasi recedentes a se et longe fugientes insecutus apprehendit (Primasius).
This sense however is inconsistent with the gar, and the plural angelon, and would be a mere repetition of v. 14 a; while the sense 'taketh hold of to help,' is both more in accordance with the usage of the word and falls in perfectly with the argument. This being so, it is remarkable that this interpretation was not given by any one, as far as I know, before Chatillon in his Latin Version; and it then called out the severe condemnation of Beza: "...exsecranda...est Castellionis audacia qui epilambanetai convertit opitulatur" (ad loc.). But, in spite of these hard words, this sense soon came to be adopted universally. The present tense brings out the continuous efficacy of the help (v. 18, v. 11 ho hagiazon).
spermatos Abraam] Christ took hold of a seed of Abraham, that is a true seed, those who are children of faith, and not of 'the seed of Abraham,' the race descended from the patriarch. Comp. Lk. i. 55; John viii. 33, 37; Gal. iii. 16, 29; Rom. ix. 7 ff.; xi. 1; 2 Cor. xi. 22 (compare tekna 'A, Matt. iii. 9 || Lk. iii. 8; John viii. 39; huioi 'A. Gal. iii. 7; Acts xiii. 26). The absence of the article shews that a character and not a concrete people ('the Jews') is described. At the same time the phrase marks both the breadth and the particularity of the divine promise which was fulfilled by Christ. Those of whom Christ takes hold have a spiritual character (faith), and they find their spiritual ancestor in one who answered a personal call (Abraham). Sive igitur de Judaeis, sive de gentibus fideles, semen Abrahae sunt quod Christus apprehendit (Herv.).
Nothing is said of the effect of the Incarnation on angels, or other beings than man. Man's fall necessarily affected all creation, and so also did man's restoration. But here the writer is simply explaining the fitness of the Incarnation.
Many however have endeavoured to determine why fallen man should have been redeemed and not fallen angels. Primasius, for example, suggests the following reasons:
(1). Man was tempted by the devil: the devil had no tempter.
(2). Man yielded to an appetite for eating which naturally required satisfaction. The devil as spirit was inexcusable.
(3). Man had not yet reached the presence of God, but was waiting to be transferred thither. The devil was already in heaven.
spermatos 'Abraam epilambanetai. ¹?othen hopheilen kata panta tois adelphois homoiothenai, hina eleemon genetai kai
It is evident that we have no powers to discuss such a subject.
In this connexion too it may be noticed that the writer says nothing distinctly of the calling of the Gentiles. He regards the whole divine work of Christ under the aspect of typical foreshadowing. Comp. v. 11 note.
(17). The necessity of the Incarnation is shewn further from a consideration of the scope of Christ's work. His purpose to help man involved the redemption of fallen man; and He who helps must have sympathy with those whom He helps. Wherefore He was bound to be made like to His brethren in all things, that He might be a merciful and faithful High-priest... For men are not only beset by temptations in the fierce conflicts of duty: they are also burdened with sins; and Christ had to deal with both evils.
Thus we are introduced to the idea which underlies the institution of Priesthood, the provision for a fellowship between God and man, for bringing God to man and man to God. See Additional Note.
othen] Whence, wherefore...since it was His pleasure to help fallen man. The word othen is not found in St Paul's Epistles. It is comparatively frequent in this Epistle, iii. 1; vii. 25; viii. 3; ix. 18. It occurs also (nine times in all) in St Matt., St Luke, Acts, 1 John. It marks a result which flows naturally (so to speak) from what has gone before.
hopheilen] he was bound...Latt. debuit...The requirement lay in the personal character of the relation itself. Comp, c. v. 3, 12; 1 John ii. 6 note.
Dei (edei) describes a necessity in the general order of things (oportet): ii. 1; ix. 26; xi. 6.
kata panta] Vulg. per omnia similari. The 'likeness' which has been shewn in nature before (14) is now shewn to extend to the circumstances of life: etechthe, phesin, etraphe, euxethe, epathe panta aper echren, telos apethanen (Chrysost). Id est educatus crevit, osuriit, passus est ae mortuus (Primas.).
homoiothenai] Comp. c. iv. 15 pepeirasmenos kata ten panta kath' homoioteta (nii. 15 kata ten homoioteta Melchisedek). Phil. ii. 7 en homoiomati anthropon genomenos. Rom. viii. 3; (Matt. vi. 8; Acts xiv. 11). The use of tois adelphois calls up the argument of the former verses (v. 11).
hina...eis to...] Hina expresses the immediate definite end: ei to (which is characteristic of St Paul) the object reached after or reached. Eis to... occurs vii. 25; viii. 3; ix. 14; xi. 3; xii. 10; xiii. 21.
hina...genetai] that He might (may) become, shew Himself...Latt. ut fieret...The discharge of this function is made dependent on the fulfilment of the conditions of human life. Comp. v. 1 ff. The verb gignesthai suggests the notion of a result reached through the action of that which we regard as a law. Comp. i. 4; ii. 2; iii. 14; v. 9; vi. 4, 12; vii. 18, 26 &c.
eleemon...kai pistos] It seems to be far more natural to take both these words as qualifying archiereos than to take el. separately: 'that He might become merciful, and a faithful high-priest.' Our High-priest is 'merciful' in considering the needs of each sinful man, and 'faithful' ('one in whom the believer can trust') in applying the means which He administers. It has been supposed that the one epithet expresses mainly the relation towards men and the other the relation towards God (c. iii. 2, 5); but here the relation towards men is alone in question, so that the faithfulness of Christ expresses that wherein
pistos archiereus ta pros ton theon, eis to hilaskesthai
men can trust with absolute confidence.
The word pistos admits two senses according as the character to which it is applied is regarded from within or from without. A person is said to be 'faithful' in the discharge of his duties where the trait is looked at from within outwards; and at the same time he is 'trustworthy' in virtue of that faithfulness in the judgment of those who are able to rely upon him. The one sense passes into the other. See c. iii. 2, 5; x. 23; xi. 11.
pistos] Idion tou hontos kai alethos archiereos tous hon estin archiereus apallaxai ton hamartion (Oecumen., Chrysost.). Ministerium sacerdotis...est fidelem esse ut possit eos quorum sacerdos est liberare a peccatis (Primas.). Man gains confidence by the sight of Christ's love.
archiereus] The writer introduces quite abruptly this title which is the key-word of his teaching, and which is applied to the Lord in this Epistle only among the writings of the N. T. So also the title hiereus is used of Christ only in this Epistle: x. 21 (hierea megan). Comp. v. 6, &c. (Ps. cx. 4). Yet see also Apoc. i. 13. The title is adopted by Clement: ad Cor. i. c. 36 euromen...Iesoun Christon ton archierea ton prosphoron hemon, c. 58 dia tou archiereos kai prostatou hemon Iesou Christou. (See Lightfoot ad loc.) Comp. Ign. ad Philad. 9.
The rendering of the sing. in the Vulg. is uniformly pontifex (iii. 1; iv. 14 f.; v. 5, 10; vi. 20; viii. 1; ix. 11); the plur. in vii. 27, 28 is rendered sacerdotes (as O. L.). In the Old Latin pontifex does not appear except in Vigil. Taps. (iv. 15) though there is considerable variety of rendering: sacerdos, summus sacerdos, princeps sacerdos, princeps sacerdotum, princeps (iii. 1). On coins and in inscriptions pontifex generally corresponds with archiereus, while pontifex maximus is represented by archiereus megas or megistos. Comp. Boeckh Inscrr. Gr. 3834, 3878, 3949, 4283 &c.; 2741 (archiereus) note; 5899 (arch. Alexandreias kai pases Aeguptou).
ta pros ton theon] in the things (in all things) that pertain to God. Latt. ad Deum. The phrase expresses more than pros ton theon and points to 'all man's relations towards God,' all the elements of the divine life (in his quae sunt ad Deum in some old Lat. texts). Comp. c. v. 1; Ex. iv. 16; xviii. 19; Rom. xv. 17. (Lk. xiv. 32; xix. 42; Acts xxviii. 10) Jos. Antt. ix. 11. 2 eusebes...ta pros ton theon. The phrase is not uncommon in classical writers: e.g. Arist. Pol. iii. 14 ta pros tous theous apodedotai tois basileusin [en te Lakonike politeiaa]; Plut. Consol. ad Apoll. init.
eis to hilask. tas ham.] O. L. ut expiaret peccata, and ad deprecandum (propitiandum) pro delictis. Vulg. ut repropitiaret delicta. For the construction of hilaskesthai (exilasthai) in biblical and classical Greek see Additional Note on 1 John ii. 2. The use of the accus. of the things cleansed occurs Lev. xvi. 16, 20, 33; Ezek. xliii. 20, 22, 26; xlv. 18, 20 (to hagion, to thusiasterion, ton oikon), and Dan. ix. 24 (adikias); Ps. lxiv. (lxv.) 4 (asebeias): Ecclus. iii. 30 (hamartias).
The essential conception is that of altering that in the character of an object which necessarily excludes the action of the grace of God, so that God, being what He is, cannot (as we speak) look on it with favour. The 'propitiation' acts on that which alienates God and not on God whose love is unchanged throughout.
So Chrysostom expresses the thought here: hina prosenenke thusian dunamenen hemas katharisai, dia touto gegonen anthropos; and OEcumenius: dia touto gegonen (anthropos) eis to exileosasthai hemas kai katharisai ton hamartion hemon. And Primasius:
tas hamartias tou laou. ¹?ev ho gar peirastheis, dunatai tois peirazomenois boethesai.
17 tas hamart.: tais hamartiais A (so Rs. lxxvii. 38; lxxviii. 9; xxiv. 11). 18 pep. aut.: autos pep. D?.
misertus est [generis humani] sicut fidelis pontifex, reconcilians nos Deo Patri, et reconciliando purgans.
The present infin. hilaskesthai must be noticed. The one (eternal) act of Christ (c. x. 12—14) is here regarded in its continuous present application to men (comp. c. v. 1, 2).
tas ham. tou laou] the sins of the people, of all who under the new dispensation occupy the position of Israel. The 'seed of Abraham' now receives its fuller title. Comp. Matt. i. 21; Luke ii. 10; and c. iv. 9; xiii. 12; (viii. 10; x. 30; xi. 25). For the original use of the word for the old 'people' see v. 3; vii. 5, 11, 27; ix. 7, 19.
The use of the phrase suggests the thought of the privileges of the Jew, and at the same time indicates that that which was before limited has now become universal, the privilege of faith and not of descent.
(18). Christ's High-priestly work, which has been considered in the last clause of v. 17 in relation to God, is now considered in relation to man. In this respect the efficacy of His High-priesthood, of His mercy and faithfulness, is shewn in the power of its application to suffering men. Propitiation must not only be made for them but also applied to them. He who propitiates must enter into the experience of the sinner to support him in temptation. And this Christ can do; for wherein He Himself hath suffered...He is able to succour....He removes the barrier of sin which checks the outflow of God's love to the sinner, and at once brings help to the tempted (contrast hilaskesthai, boethesai) by restoring in them the full sense of filial dependence. The whole work of our High-priest depends for its efficacy (gar) on the perfect sympathy of Christ with humanity and His perfect human experience.
en ho gar] O. L. in quo enim ipse expertus passus est. The en ho may be resolved either into en touto hoti whereas (Rom. viii. 3?), or into en touto ho wherein (Rom. xiv. 22; comp. c. v. 8; Gal. i. 8; 2 Cor. v. 10; 1 Pet. ii. 12). The latter construction is the simpler and more natural (Vulg. in eo enim in quo passus est ipte et tentatus).
Taking this construction therefore we have two main interpretations:
(1). 'For Himself having been tempted in that which He hath suffered...'
(So Vigilius: in eo enim quo passus est illo tentatus est.)
(2). 'For in that in which He hath suffered being tempted...'
According to the first view the thought is that the sympathy of Christ is grounded on the fact that He felt temptation when exposed to suffering.
According to the second view the thought is that the range of Christ's sympathy is as wide as His experience.
The second view seems to fall in best with the context. The region of Christ's suffering through temptation includes the whole area of human life, and His sympathy is no less absolute. The autos is not to be taken exclusively either with peponthen or with peirastheis. Though Son Christ Himself keow both suffering and temptation.
Primasius (Atto) interprets very strangely: in eo, id est homine.
en ho peponthen] wherein he hath suffered. The tense fixes attention upon the permanent effect and not on the historic fact. Comp. v. 9 elattomenon, estephanomenon, and iv. 15; xii. 3 notes. For paschein see c. xiii. 12.
The suffering which was coincident with the temptation remained as the ground of compassion. For the general thought compare Ex. xxiii. 9; Deut. x. 19.
peirastheis......peirazomenois] The temptation of Christ is regarded in its past completeness (cf. meteschen v. 14). The temptation of men is not future only but present and continuous.
boethesai] Vulg. auxiliari: Mark ix. 22, 24. c. iv. 16. The aor. expresses the single, momentary, act of coming to help. Compare the use of the pres. inf. v. 7; vii. 25; and contrast iv. 15 me dunamenon sumpathesai with v. 2 metriopathein dunamenos.
dunatai...boethesai] The phrase expresses more than the simple fact (Boethei). Only one who has learnt by suffering can rightly feel with another in his sufferings. The perfect humanity of Christ is the ground of His sympathy. Comp. c. iv. 15; John v. 27 (huios anthropou).
Chrysostom rightly dwells on this point: peri tou sarkothentos, entautha phesin,...ou gar hos theos aiden monon, alla kai hos anthropos egno dia tes peiras hes epeirathe. and again: ho pathon oide ti paschei he anthropine phusis.
So also Theodoret: tauta kata to anthropeion eiretai. aute gar archiereus hemon hos theos all' hos anthropos, oute hos theos dia tes peiras mematheken, all' hos theos kai demiourgos ginoskei ta panta saphos.
The power of sympathy lies not in the mere capacity for feeling, but in the lessons of experience. And again, sympathy with the sinner in his trial does not depend on the experience of sin but on the experience of the strength of the temptation to sin which only the sinless can know in its full intensity. He who falls yields before the last strain. Comp. c. v. 8; vii. 26 notes. Sin indeed dulls sympathy by obscuring the idea of evil.
Under this aspect we can understand how Christ's experience of the power of sin in others (as in the instruments of the Passion) intensified, if we may so speak, His sympathy.
In looking back over the whole section it is important to notice the stress which the writer lays upon the historic work of Christ. Christ is not simply a Teacher but a Redeemer, a Saviour. The Redemption of man and the fulfilment of his destiny is not wrought by a moral or spiritual union with God laid open by Christ, or established in Christ, but by a union of humanity with God extending to the whole of man's nature and maintained through death. While the writer insists with the greatest force upon the transcendental action of Christ, he rests the foundation of this union upon Christ's earthly experience. Christ 'shared in blood and flesh' (v. 14), and 'was in all things made like to His brethren' (v. 17). He took to Himself all that belongs to the perfection of man's being. He lived according to the conditions of man's life and died under the circumstances of man's mortality. So His work extends to the totality of human powers and existence, and brings all into fellowship with the divine. Compare Clem. R. ad Cor. i. 49; Iren. v. 1. 1; ii. 22. 4; iii. 16. 6. The passages of Irenaeus will repay careful study.
Additional Note on ii. 8. Man's destiny and position.