Hebrews 2:10

Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings.

I. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb 2:10. Here,

1. God is described as the final end and first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he might in nothing dishonour himself, but so that he might from every thing have a revenue of glory.

2. He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.

(1.) In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory. Here observe, [1.] We must be the sons of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance; and only those that are the children are heirs of that inheritance. [2.] All true believers are the children of God: to those that receive Christ he has granted the power and privilege of being the children of God, even to as many as believe on his name, Joh 1:12. [3.] Though the sons of God are but a few in one place and at one time, yet when they shall be all brought together it will appear that they are many. Christ is the first-born among many brethren. [4.] All the sons of God, now many soever they are, or however dispersed and divided, shall at length be brought together to glory.

(2.) In the choice of the means. In finding out such a person as should be the captain of our salvation; those that are saved must come to that salvation under the guidance of a captain and leader sufficient for that purpose; and they must be all enlisted under the banner of this captain; they must endure hardship as good soldiers of Christ; they must follow their captain, and those that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the captain of our salvation (that is, he consecrated, he appointed him to that office, he gave him a commission for it), and he made him a perfect captain: he had perfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes that the Lord Jesus Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory; and hereby their sufferings are made necessary and unavoidable, they are hereby made honourable, useful, and profitable.

II. He shows how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.

1. Into a near union (Heb 2:11): Both he that sanctifieth and those that are sanctified are all of one. Observe, Christ is he that sanctifieth; he has purchased and sent the sanctifying Spirit; he is the head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True believers are those who are sanctified, endowed with holy principles and powers, separated and set apart from mean and vile uses to high and holy uses and purposes; for so they must be before they can be brought to glory. Now Christ, who is the agent in this work of sanctification, and Christians, who are the recipient subjects, are all of one. How? Why, (1.) They are all of one heavenly Father, and that is God. God is the Father of Christ by eternal generation and by miraculous conception, of Christians by adoption and regeneration. (2.) They are of one earthly father, Adam. Christ and believers have the same human nature. (3.) Of one spirit, one holy and heavenly disposition; the same mind is in them that was in Christ, though not in the same measure; the same Spirit informs and actuates the head and all the members.

2. Into an endearing relation. This results from the union. And here first he declares what this relation is, and then he quotes three texts out of the Old Testament to illustrate and prove it.

(1.) He declares what this relation is: he and believers being all of one, he therefore is not ashamed to call them brethren. Observe, [1.] Christ and believers are brethren; not only bone of his bone and flesh of his flesh, but spirit of his spirit-brethren by the whole blood, in what is heavenly as well as in what is earthly. [2.] Christ is not ashamed to own this relation; he is not ashamed to call them brethren, which is wonderful goodness and condescension in him, considering their meanness by nature and vileness by sin; but he will never be ashamed of any who are not ashamed of him, and who take care not to be a shame and reproach to him and to themselves.

(2.) He illustrates this from three texts of scripture.

[1.] The first is out of Psa 22:22, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee. This psalm was an eminent prophecy of Christ; it begins with his words on the cross, My God, my God, why hast thou forsaken me? Now here it is foretold, First, That Christ should have a church or congregation in the world, a company of volunteers, freely willing to follow him. Secondly, That these should not only be brethren to one another, but to Christ himself. Thirdly, That he would declare his Father's name to them, that is, his nature and attributes, his mind and will: this he did in his own person, while he dwelt among us, and by his Spirit poured out upon his disciples, enabling them to spread the knowledge of God in the world from one generation to another, to the end of the world. Fourthly, That Christ would sing praise to his Father in the church. The glory of the Father was what Christ had in his eye; his heart was set upon it, he laid out himself for it, and he would have his people to join with him in it.

[2.] The second scripture is quoted from Psa 18:2, And again, I will put my trust in him. That psalm sets forth the troubles that David, as a type of Christ, met with, and how he in all his troubles put his trust in God. Now this shows that besides his divine nature, which needed no supports, he was to take another nature upon him, that would want those supports which none but God could give. He suffered and trusted as our head and president. Owen in locum. His brethren must suffer and trust too.

[3.] The third scripture is taken from Isa 8:18, Behold, I and the children which God hath given me. This proves Christ really and truly man, for parents and children are of the same nature. Christ's children were given him of the Father, in the counsel of his eternal love, and that covenant of peace which was between them. And they are given to Christ at their conversion. When they take hold of his covenant, then Christ receives them, rules over them, rejoices in them, perfects all their affairs, takes them up to heaven, and there presents them to his Father, Behold, I and the children which thou hast given me.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For--giving a reason why "the grace of God" required that Jesus "should taste death."

it became him--The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.

for whom--God the Father (Rom 11:36; Co1 8:6; Rev 4:11). In Col 1:16 the same is said of Christ.

all things--Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.

in bringing--The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Gal 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."

many-- (Mat 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23).

sons--no longer children as under the Old Testament law, but sons by adoption.

unto glory--to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, Joh 17:22, Joh 17:24; Rom 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (Ti2 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

to make . . . perfect--"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Luk 24:26; Joh 19:30. I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Luk 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, Heb 10:29; Joh 17:19 : by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; Heb 9:9 accord with this sense).

captain of, &c.--literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Act 13:39). The same Greek is in Heb 12:2, "Author of our faith." Act 3:15, "Prince of life" (Act 5:31). Preceding others by His example, as well as the originator of our salvation.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Heb 2:10. In this verse the apostle expresses, in his own words, what he before expressed in those of the psalmist. For it became him — It was suitable to all his attributes, especially to his justice and mercy, his holiness and goodness, his wisdom and truth; for whom — As their ultimate end; and by whom — As their first cause; are all things; in bringing many sons unto glory — Namely, believers, called God’s sons, Joh 1:12; Rom 8:14; and frequently elsewhere. The clause seems to be an allusion to the introduction of Israel (whom God dignified with the title of his son) into Canaan, which was a type of heaven; called glory, both because God there manifests his presence in a most glorious manner, and because there all his saints are rendered unspeakably glorious; to make the Captain — Αρχηγον, the prince, leader, and author; of their salvation perfect — That is, a complete Saviour; through sufferings — Endured for them. By which sufferings he was consecrated to his office, and qualified to discharge it; expiated men’s sins, obtained for them the Holy Spirit, Joh 16:7; Act 2:33; showed them by his example that their way lay through sufferings to glory, and in what spirit they must suffer; learned, as man, to sympathize with, and to succour and support them in their sufferings, Heb 2:17-18; Heb 4:15-16.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrews

CHRIST’S PERFECTING BY SUFFERING

Heb 2:10.

IT does not ‘become’ us to be hasty or confident in determining what ‘becomes’ God. We had need to know the divine nature more perfectly, and the bearings of His actions more comprehensively and clearly than we do, before it can be safe to reject anything on the ground that it is unworthy of the divine nature. Perhaps we have not quite got to the bottom of the bottomless; perhaps men’s conceptions do not precisely constitute the standard to which God is bound to conform. It is unsafe to pronounce that a given thing is unworthy of Him. It is much safer to pronounce that a given thing is worthy of Him.

And that is what the writer of the Epistle to the Hebrews does here, venturing upon ground on which the New Testament seldom enters, viz., the vindication of the doctrine of a suffering Christ, on the ground of its being congruous with the divine nature that He should suffer. Especially would such a thought be appropriate and telling to the audience to whom it was originally addressed. ‘We preach Christ crucified, to the Jews a stumbling-block,’ says Paul And that doctrine of a suffering Messiah was the thing that stood in the way of the Jewish reception of the gospel, more perhaps than anything besides. So here we have the writer turning the tables upon the people, who might oppose it, on the ground of that discord and incongruity, and asserting that the whole of the sufferings of Jesus Christ do entirely harmonise with, are worthy of, and ‘become’ the supreme and absolute sovereignty of the God ‘for whom are all things, and by whom are all things.’

There are three points, then, to which I desire to turn. There is first, the great sweep of the divine purpose. There is, secondly, the apparently paradoxical method of effecting it; and there is, finally, the assertion of the entire congruity between that method and the divine nature.

I. First of all, then, regard for a few moments the great sweep of the divine action in the gift of Christ as it is set forth here.

It is bringing many sons unto glory, wherein there lies, of course, a metaphor of a great filial procession, being led on through all changes of this lower life, steadily upwards into the possession of what is here called ‘glory.’ The same metaphor colours the other expression of our text, ‘the Captain of our salvation.’

For the word translated ‘Captain, which only occurs some four times in Scripture, literally means one who leads, or begins any course or thing; and hence comes to mean a commander, or a prince, as it is twice translated; and then again, with a very easy transition from the notion of leading to that of origination, it comes to mean ‘cause’ or ‘author,’ as it is once translated. The conception of ‘author’ is the dominant one here, but it is also coloured by the prolongation of the metaphor in the previous clause. This great procession of sons up into glory, which is the object and aim of God’s work, is all under the leadership of Him who is the Captain, the foremost, the Originator, and, in a profound sense, the Cause, of their salvation.

So, then, we have before us the thought that God brings, and yet Christ leads, and God’s bringing is effected through Christ’s leadership. Then we have other thoughts, upon which time will not allow me to dwell. Let me just indicate them to you for your own expansion.

Look at the extent of the divine act. ‘Many’ is used not in contrast to ‘all,’ as if there was proclaimed here a restricted application of Christ’s work in the divine idea; but ‘many’ is in opposition to ‘few,’ or, perhaps, in opposition to the One. There is One Leader, and there is an indefinite number of followers. The Connotation of the word ‘ many’ is the idea of uncounted number. This great procession, with its long and interminable files, sweeps onward under the guidance of the one Captain. So wide as to be universal is the sweep of God’s purpose to bring the ‘many,’ a ‘multitude that no man can number,’ into the possession of His glory. Then, note, the relationship which the members of that great company possess. The many are being brought as ‘sons’ under the leadership of the one Son. That opens out into the broad thought that the loftiest conception of God’s end in redemption is the making the ‘many’ like the One, and the investing of them all with every privilege and dignity which belongs to their Leader.

Then note, further, the end of the march. This great company stretching numberless away beyond the range of vision, and all exalted into the dignity of sons, is steadfastly pressing onwards to the aim of fulfilling that divine ideal of humanity, long since spoken in the psalm, which in its exuberant promises sounds liker irony than hope. ‘Thou crownest Him with glory and honour.’ They are not only steadily marching onwards to the realisation of that divine ideal, but also to the participation of the glory of the Captain who is the ‘brightness of the Father’s glory;’ as well as ‘the express image of His person.’ So again, the underlying thought is the identity, as in fate here, so in destiny hereafter, of the army with its Leader. He is the Son, and the divine purpose is to make the ‘many’ partakers of His Sonship. He is the realisation of the divine ideal We see not yet all things put under man, but we see Jesus, and so we know that the ancient hope is not the baseless fabric of a vision, nor a dream which will pass when we awake to the realities, but is to be fulfilled in every one, down to the humblest private in that great army, all of whom shall partake in their measure and degree in the glory of the Lord.

This, then, being the purpose, - the leading up out of the world into the glory, of a great company of sons who are conformed to the image of the Son - we attain the point from which we may judge of the adaptation of the means to the end. We cannot tell whether a thing is congruous with the nature of the doer of it till we know what the doer intended by the act. Inadequate conceptions of God’s purpose in Christ’s mission are sure to lead, as they always have led, to inadequate conceptions of the means to be adopted, and doubts of their congruity with the divine nature. If Christ’s mission is only meant to reveal to us a little more clearly truth concerning God and man, if He is only meant to stand before us as the ideal of conduct, and the pattern for our imitation, then there is no need for a Cross, which adds nothing to these; but if He has come to redeem, if He has come to turn slaves into sons, if He has come to lift men up from the mud and earthliness of their low and sensuous careers, and to set them upon the path that will lead them to share in the glory of God, then there is something more needed than would be adequate for the work of a Teacher howsoever wise, or than would be required for the work of an Example however beautiful and fair. The Cross is surplusage if Christ be a prophet only; it is surplusage and an incongruity if Christ be simply the foremost of the pure natures that have walked the earth, and shown the beauty of goodness. But if Christ has come to make men sons of God, by participation of His sonship, and to blanch and irradiate their blackness by the reflection and impartation of His own flashing glory, then it ‘became Him, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.’

II. That leads me to the next point that is here, viz., the paradox of the method adopted to carry out this divine purpose.

Of course, I do not need to explain, I suppose, that the ‘perfecting through sufferings,’ which is here declared to take effect upon our Lord, does not mean the addition of anything to, or the purging away of anything from, His moral nature. You and I are refined by suffering; which purges out our dross, if we take it rightly. You and I are ennobled by suffering, which adds to us, if we rightly accept it, that which without it we could never possess. But Christ’s perfecting is not the perfecting of His moral character, but the completion of His equipment for His work of being the Captain of our salvation. That is to say, He Himself, though He learned obedience by the things that He suffered, was morally perfect, ere yet one shadow of pain or conflict had passed across the calm depths of His pure spirit. But He was not ready for His function of Leader and Originator of our salvation until He had passed through the sufferings of life and the agonies of death. Thus the whole sweep of Christ’s sufferings, both those which preceded the Cross, and especially the Cross itself, are included in the general expression of my text; and these equipped Him for His work.

So we learn this lesson, the Captain who comes to make the soldiers like Himself can only accomplish His purpose by becoming like the soldiers. The necessity for our Lord’s sufferings is mainly based in the text here upon the simple principle that He who is to deliver men must be a Man. The leader must have no exemption from the hardships of the company. If He is to be a leader, He and we must go by the same road. He must tramp along all the weary path that we have to tread. He must experience all the conflicts and difficulties that we have to experience. He cannot lift us up into a share of His glory unless He stoops to the companionship of our grief. No man upon a higher level can raise one on a lower, except on condition of Himself going down, with His hand at any rate, to the level from which He would lift. And no Christ will be able to accomplish the Father’s design, except a Christ that knows the fellowship of our sufferings, and is made conformable unto our death. Therefore because ‘He took not hold to help angels, but the seed of Abraham, it behooved Him to be made in all things like unto His brethren.’ And when the soldiers are weary on the march, footsore and tired, they bethink themselves

‘Headquarters were here yesterday.’

‘We can go through no darker rooms

Than He went through before.’

And where He has stretched Himself on the cold ground and bivouacked, we need not be ashamed or afraid to lie down. The Captain of our salvation has gone through and shared all our hardships, and plodded with bleeding feet over every inch of the ground over which He would lead us.

Again, we learn the necessity of His suffering in order to His sympathy. Before He suffers, He has the pity of a God; after He suffers He has learnt the compassion of a man. And though in the fight the general seems to have gone up the hill, and left the army to struggle in the plain, He has gone like Moses to the mount to lift all-powerful bands of intercession, and bearing in His heart tender compassion, a fellow-feeling of our pains. No Christ is worth anything to me, suffering and bleeding and agonizing here, unless He be a Christ of whom I know that His heart is full of sympathy because Himself has felt the same, and that He has learnt to run to the help of the miserable, because He Himself is not ignorant of misfortune.

Then we learn, further, the necessity of the Captain’s suffering in order to emancipate us from the dominion of the evil that He bears. No doctrine of identification with our common infirmities, or sympathy in regard of our daily trials is adequate to explain, or to reach to the depths of this paradox of a crucified Commander. We need another thought than that, and it lies in this. ‘He Himself bare our sins in His own body on the tree.’ The necessity for knowing all our condition and sharing it was not the only necessity that brought Christ to suffer and to die. But upon Him was gathered the whole mass and Blackness of human sin, and in His separation from the Father, and in the outward fact of death, He bare our miseries, and by His stripes we were healed. No Christ is enough for me a sinner except a Christ whose Cross takes away the Burden and the penalty of my transgression. And thus ‘it became Him to make the Captain of salvation perfect through suffering,’ else the design of making men His sons and sharers of His glory could never come to pass.

III. Therefore, lastly, mark the harmony between the loftiest conception of the divine character and nature and these sufferings of Jesus.

The writer dwells upon two aspects of God’s relation to the universe. ‘It became Him for whom are all things, and by or through whom are all things.’ That is to say, the sufferings and death of the Christ, in whom is God manifest in the flesh, are worthy of that lofty nature to the praise and glory of which all things contribute. The Cross is the highest manifestation of the divine nature. The paradox remains that a dying man should more worthily set forth the deep heart of God, and should therefore more completely realise the divine purpose that all things should be for His glory, than all besides can do. Creation witnesses of Him, providence witnesses of Him, these marvellous spirits of ours proclaim His praise, but the deep heart of God, like some rich fruit, if I may so say, is cleft open by the Cross, and all its treasures laid bare, as they are displayed nowhere besides. So the purpose - which may be so stated as to be only Almighty selfishness, but which is really the expression of Almighty love - the purpose of God that all creation should redound to His honour, and be ‘for Him,’ reaches its end through the suffering of Jesus Christ, and in Him, and in His death God is glorified. ‘It became Him, for whom are all things, to perfect through suffering the Captain of our salvation.’

Another aspect, closely connected with this, lies in that other clause. Christ’s sufferings and death are congruous with that Almighty power by which the Universe has sprung into being and is sustained. His creative agency is not the highest exhibition of His power. Creation is effected by a word. The bare utterance of the divine will was all that was needed to make the heavens and the earth, and ‘to preserve the stars from wrong.’ But the bare utterance of will is not enough here. If men are to be brought to glory, they cannot be brought by the mere desire of God to bring them, or by the mere utterance of His will that they should be brought. This work needs a process, needs that something should be done. This work needs the humiliation, the suffering, the death, resurrection, ascension, and session at the right hand of God, of the Captain of our salvation and the Prince of our life.

So though by Him are all things, if we would know the full sweep and Omnipotence of His power, He points us away from creation, and its ineffectual fires that pale before this brighter Light in which His whole self is embodied, and says, ‘There, that is the arm of the Lord made bare in the sight of all the nations.’ Omnipotence has made the world, the Cross has redeemed it. From that Cross there come the loftiest conceptions of Him for whom all things are, but for whom men are not, unless the Cross has won them; by whom are all things, but by whom men are, through more wondrous exercise of divine power, when they are redeemed by the precious blood, than when they were made by the creative fiat.

Therefore, brethren, listen to God saying, ‘I have set Him for a witness to the people, for a Leader and a Commander to the people,’ and see to it that you enlist in this Captain’s army, and follow His banners and trust in His Cross, that your sufferings may be His, and the merit of His may be yours, and that in His sonship you may be sons, and the flashings of His glory may change your earthliness from glory to glory, into the image of the Son, made perfect through suffering and crowned with glory and honour, which He parts among all His soldiers.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Section 2. (Heb 2:10-18.)

His humiliation and suffering as Kinsman Redeemer.

In the next section we find the Lord’s work as Saviour dwelt upon. A Saviour from sin must be a Sufferer. Power simply cannot suffice. There are necessities of the divine nature which condition the forth-putting of divine power. Divine holiness must be vindicated at personal cost, but divine love is bent upon bringing sons to glory. There can be no perfecting of the blessed Person, but there must be the perfecting of a Saviour. "It became Him," therefore, "for whom are all things and by whom are all things, . . . to make the Captain of their salvation perfect through sufferings."

This word "Captain" may be better translated "Leader," or, better still, "Originator": One who establishes the way by which He will bring others through to salvation. Nor is it indeed only salvation for which He destines them, but He brings them as sons, new-made, to a glory unimagined. How beautiful is the reminder that if there are conditions of all this, they are conditions which spring from the very majesty of Him who is bringing these sons to glory. For Him are all things, by Him are all things. This does not make Him work independently of that which must display and vindicate His holy nature. The power of God is indeed limited, but only by His own perfections. Truly omnipotent, that does not mean, of course, that He can do that which is in any way unworthy of Him; and how gloriously does He display Himself in One who comes down Himself to suffer according to the requirements of divine holiness, -Himself to take the penalty which in righteousness He has imposed! How thoroughly the rightness of the penalty is seen as taken by the Son of God Himself, God glorified in it!

The voice of the twenty-second psalm is that of One who bears witness thus in the sufferings, the unequalled sufferings, in which He is found. "But," says He, "Thou art holy, O Thou that inhabitest the praises of Israel." He shall inhabit, He shall dwell amongst the praises of a people such as these have, alas, proved themselves to be. He shall dwell amid these praises for eternity, but in holiness, as alone He can. He shall satisfy Himself in that in which His people too are not only satisfied, but overflow with the joy which they trace to Him, and which, therefore, is the joy of worship. Here, then, are sons related as such to the glorious Son, who has come down to be the Son of Man also. "Both He who sanctifieth and they who are sanctified are all of One, for which cause He is not ashamed to call them brethren."

Here, surely, is the First-born among many brethren, and all the connection assures us that "of One," or "out of One," means really "of one Father." Yet there is an infinite difference, so that indeed it is divine love in Him which makes Him recognize and welcome brethren such as these. He is the divine Son. They are only human. Moreover, He is the Sanctifier they have need of sanctification yet he is not ashamed of them. By and by, He will conform them to His own likeness, so that they may indeed be the companions of His heart for evermore.

But this is, again, so new and strange, apparently, that the apostle must produce the Old Testament scriptures for it. He produces three: the first from the twenty-second psalm, where, immediately after the sin-offering is accomplished, and the Sufferer is heard from the horns of the aurochs (the buffalo), He is heard saying: "I will declare Thy Name unto My brethren; in the midst of the assembly will I praise Thee." It is the gospel of John that gives us the primary fulfilment of this: "Go and tell my brethren," says the risen Lord to Mary, "I ascend unto My Father and your Father, and unto My God and your God." Here is the distinction indeed preserved which must always remain between the Sanctifier and the sanctified, between the Former of the relationship and those who are brought, through grace, into the relationship. But this difference is only one main element of the blessing itself, and it is in the full enjoyment of what His grace has wrought that He gathers around Him the assembly of the redeemed to sing praise to God in their midst. It is not here that they sing, but He sings. Their song will come in due time, but His must have the priority, and must have the pre-eminence. Who is the one who can sing praises to God like Him? Who can be, in that sense, associated with Him? By His Spirit, no doubt, He can and will bring His people into fellowship with Himself. Their joy is His joy, and His joy their joy, but far more blessed than any song in common is the song of this single Voice in the midst of those He gathers.

The two other quotations are side by side in Isaiah (Isa 8:17-18), in which the prophet personates, after the manner of the Psalms, the One to come. "I will put my trust in Him" is from the Septuagint, where, in our common version it is: "I will wait upon Him;" but in either way it is the expression of that trust in God which in Christ was absolute, and which made Him "the leader and finisher of faith," the One who in His own Person was the perfect example of it. This makes in a practical way the family of faith His brethren.

The third quotation is different, again, in its expression of the same truth. Indeed, it looks as if it were not the same. "Behold, I and the children that God has given Me" seems to refer to the natural relation of father and children, as in the prophet’s case it certainly did; but here again we are to remember the typical significance, and find therefore, in this, Christ as the last Adam; which supplies thus a most important link in the chain of evidence, for it is as this that He is the Representative-Head of those for whom He laid down His life. The first Adam was, by the human life which he communicated to his descendants, a real first-born among brethren; and Christ is the same among those to whom, as life-giving Spirit, far beyond the power of the first Adam, He communicates divine life.

We are here again very near to the gospel of John, and are listening to the Voice which said: "As Thou hast given Him power over all flesh that He should give eternal life to as many as Thou hast given Him;" but, for this, the corn of wheat must fall into the ground and die, that it may bring forth fruit. The passage here goes back even of this, to His taking flesh to die; and since, then, "the children are sharers of flesh and blood, He Himself, in like manner, took part in the same, that through death He might bring to naught him who had the power of death, that is the devil, and set free those who through fear of death were all their lifetime subject to bondage." This is not putting away of sins exactly, but it supposes it. The shadow of death is dispelled by the Light of Life descending into it; and, as again the Lord says in John, of the effect of His coming as the Resurrection and the Life: "He that believeth in Me, though he were dead, yet shall he live," -(that refers to the past, but again) -"He that liveth and believeth in Me shall never die." Death was, in the past. He has now abolished it for faith, and brought life and incorruption to light by the gospel.

It must be noted here, as it often has been, that while the children are said to be partakers of flesh and blood, -this "partaking" being a real having in common, a participation of the most thorough kind, -in His own "taking part," another word is used which implies limitation. It does not indeed show the character of the limitation but the difference between the words makes us necessarily ask what, in fact, that was; and the answer comes to us immediately, that while His was true humanity in every particular necessary to constitute it that, yet humanity as men have it, the humanity of fallen men, was not His. Here there must be strict limitation. We must add, as the apostle does afterwards with regard to His temptation, "sin apart." Sin, with the consequences of sin, He could not take. Death could have no power over Him, except as He might submit Himself voluntarily to it, and this He did; but it was obedience to His Father’s will, and no necessity of His condition, as it is of ours.

"For He taketh not hold of angels, but of the seed of Abraham He taketh hold; wherefore it behooved Him in all things to be made like unto His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people." All this is in language which an Israelite would well understand; but the seed of Abraham, the people, are to be seen in the light of Christianity as the company of faith. If Israel nationally answered to this description, then, of course, they could claim as such the old promises; but even here not exclusively, for the apostle’s words, that "they which are of faith, the same are the children of Abraham," must necessarily apply at all times and under all circumstances. The apostle has, in fact, however, before the end of the epistle, a word of exhortation as to leaving the camp because of Christ’s rejection; and those to whom it is written, though Hebrews, are immediately here addressed as "holy brethren, partakers of the heavenly calling," -which Israel’s was not. "The people" and "the seed of Abraham," must be understood here, therefore, in the light of this.

The Day of Atonement is, of course, contemplated in the making of "propitiation for the sins of the people." Upon that day the sins of Israel were put upon the head of the scapegoat and taken away. It belonged to the series of feasts of the seventh month, which, in contrast with those in the early part of the year, the Passover and Unleavened Bread, the Sheaf of First-fruits, and Pentecost, are all national, and speak of the fulfilment of the promises to the nation in God’s "due time." Thus, in the Feast of Trumpets, at the beginning of it, the new moon, (when the light of divine favor is beginning to shine again on Israel,) we have the feast of recall to the people. On the tenth day, the Day of Atonement, they come under the value of the work of Christ; while, beginning with the fifteenth, the Feast of Tabernacles exhibits them in the joy of their re-establishment in the land. The first series of feasts they lost through their refusal of Christ when He came, and in the prescient wisdom of God we find the Passover to have been a family rather than a national feast, that "thou shalt be saved and thy house," which Christianity proclaims. The feast of Unleavened Bread took form from the Passover, which it accompanied; and the Sheaf of First-fruits, that is, Christ risen, and Pentecost, the coming of the Spirit, are characteristically Christian. Israel’s unbelief has delayed blessing for them; and as a consequence there is the gap which follows in the services of the year. This explains in the simplest way the mystery of the two goats of the Day of Atonement, of which much else is sometimes made.

For Israel, in consequence of their rejection of the blessing when it was offered, the putting away of sins, as in the scapegoat, is separated by a gap of time from the work which actually puts them away. This is exactly what is pictured in the two goats. When their sins are put upon the scapegoat, there is no actual sacrifice, no real atonement made at all. The goat is a scapegoat, that is, a goat that gets away, not that is offered. There is positively no offering of this goat, a thing from which, through not understanding it, much confusion has arisen. Atonement is not made "with it," as in our common version, but "for it" (Lev 16:10), as the words (kapper al) elsewhere and constantly are rightly taken to mean (Exo 29:36; Exo 30:12; Exo 30:15-16; Lev 1:4; Lev 4:20; Lev 4:26; Lev 4:31; Lev 4:35, etc.).

The difficulty, of course, is obvious. How can propitiation be made, or why does it need to be made, for the goat? But the answer is not far to seek. It is indeed because the two goats are for one sin-offering, while in fact only one is offered (Lev 16:5). The Lord’s lot falls on the one to be offered, the other escapes. The atonement which ideally he was to make, is, in fact, made for him by the former one.

The application is simple in view of Israel’s history. The first goat is offered and its blood carried into the holiest of all when the high priest enters it. Not till he comes out again are Israel’s sins put upon the scapegoat and carried away. The Day of Atonement is thus made to extend back through the whole Christian period. We have the link of the future with the past. The atonement, all of it, was made once for all, before Christ as High Priest entered the heavens. When Israel’s sins are put away He will have come out again; but then, of course, no fresh sacrifice can be offered. The scapegoat is, therefore, not a fresh sacrifice. It points simply to a former time in which the actual one took place, and the two goats are necessary to preserve the connection, and point out the delay of blessing which the national unbelief occasions.

Another thing, also, must not be overlooked. When the high priest goes in, he takes into the sanctuary not merely the blood of the goat which is for Israel, but that of the bullock, which is for his own priestly house. Here, assuredly, it is that Christians have their typical representatives. They are, as Peter says, "a spiritual house, a holy priesthood" (1Pe 2:5), and here we find the "sanctified ones," the "companions" of Christ, "partakers" (metochoi, Heb 2:14), for whom the great High Priest appears before God. Notice, too, that on the Day of Atonement, the high priest does the whole work. None of the priestly family appear at all, except as they have part in the offering made for them. This has been noticed as exceptional, and to throw doubt on the offering of sacrifice as distinctly priestly work. Being so exceptional, we must not argue for its necessity; and even the fact that the high priest entered the holiest, not in his garments of glory and beauty, but in the plain white linen garments, is urged on the same side. We shall have to inquire as to this elsewhere, rather than here; but it is enough here to say that the words will not admit of such a thought as this. Christ must be "a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people." How could one insist more upon the distinct priestly character of making propitiation than by saying He was the High Priest to do it?

Once more we have to distinguish between the offering of sacrifice, which was always priestly and nothing else, and the killing of the victim, which was commonly the act of the one who brought the victim. The offering was upon the altar, (except in the sin-offerings for the high priest and for the congregation), and that was the complete manifestation of the character of the Lord’s death upon His own side, not His life taken from Him, but given up, and with this all that was implied in and associated with His death, -the deeper reality of His bearing sin in His own body upon the tree. The offering of sacrifice was thus absolutely priestly and nothing else.

It is quite true that at exceptional times, when things were out of joint in Israel, God might sanction the work of a prophet in this way; but as a regular thing, the offering of sacrifice was that into which no other but a priest could dare intrude. The Day of Atonement was exceptional in this, that it was by eminence the Day of Atonement; and therefore all that belongs to it is emphasized in a special way. Thus it is that now even the ordinary priests disappear, and on this special Day of Atonement one figure alone is kept before our eyes. However, all this will be plainer as we proceed.

The people for whom our High Priest atones are, of course, wider than Christians or the priestly house. They are all the true seed of Abraham, the family of faith through all time; and this definition is precise enough to escape all ambiguity, and wide enough to bid all men welcome to participate in the value of the atonement. The propitiation for the whole world, of which John speaks (1Jn 2:2), is thus quite easily reconciled with "a propitiation through faith by His blood" (Rom 3:25), because faith is that to which all men are invited. Let a man believe, then he finds an absolutely efficacious atonement according to divine knowledge of his need and grace to meet it. "The worshiper once purged has no more conscience of sins."*

{*See Lev 16:1-34, notes.}

In the last verse of this section we have the sympathy of the great High Priest with us guaranteed by His human experience: In that He hath suffered, being tempted, He is able to succor those that are tempted." Temptation to Him was suffering, and only that. The man who is drawn away by the temptation does not suffer, so far. He enjoys. With the Lord, temptation was the cause of suffering simply; nor do we desire or need sympathy with us in being led away; but, on the other hand, in the suffering simply which sin occasions to every soul that is right with God. Thus, here is the true sympathy of the Priest that we need, One able to realize our weakness, and One who has Himself stood for our sins, under the whole burden of these before God; One who is able, therefore, to show us the most perfect grace in ministering to the need we have under the temptation.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

2:10-18 At least four reasons why the Son of God became human are implied in this passage. First, it was only right: It is consistent with what we know of God’s character that he would accomplish salvation in this way (2:10). Second, Jesus had to become human to die (2:14). Third, high priests, as detailed in the Old Testament law, had to come from among God’s people (2:17). Fourth, Jesus became a sympathetic priest, experiencing the suffering and testing we know as humans (2:18).

2:10 children (literally sons): The author plays off his use of the title Son for Jesus throughout the section, here referring to the people of God as sons. The translation children makes it clear that this term refers to all God’s people, male and female. • The term translated leader had a wide range of meanings in the ancient world, including founder, hero, champion, prince, captain, leader, or scout. Jesus is a leader in that he blazed a trail for those who are saved, leading them to glory.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 2:10. Ἔπρεπε, it became) So Psa 8:2 (1), הודך, LXX., ἡ μεγαλοπρέπειά σου, “Thy becoming—magnificence (to which it became here alludes) is set above the heavens.” Moreover (for the rest) in the whole of this verse 10, the proposition, which in verses 8, 9, was clothed in the words of the same psalm, is now set forth in words more nearly accommodated to the purpose of the apostle; but with this difference, that Heb 2:8-9, treat more expressly of glory, (taken) from what goes before, Heb 2:7; whereas Heb 2:10 treats more expressly of His sufferings, thereby preparing us for the transition to what follows. The predicate of the proposition is, It became Him, on account of whom all things, and by whom all things exist: The subject follows, to make perfect, or consummate, through sufferings the Captain of their salvation, who thereby brings many sons to glory.[18] Ἀγαγόντα might be resolved into ἽΝΑ ἈΓΑΓῺΝ ΤΕΛΕΙΏΣῌ. But this is the construction, ἈΓΑΓΌΝΤΑ ΤῸΝ ἈΡΧΗΓῸΝ, that the first Leader or Captain of salvation may be also the One bringing unto glory. Ἀρχηγὸς is compounded of ἈΡΧῊ and ἌΓΩ; and ἈΡΧῊ looks forward in the text to ΤΕΛΕΙῶΣΑΙ (comp. ch. Heb 12:2), but ἌΓΩ looks back to ἈΓΑΓΌΝΤΑ. Therefore the proposition comprehends a number of important sentiments, which may thus be unfolded:—

[18] Or, perhaps, Beng. takes τελειῶσαι thus: that the Captain of their salvation, in bringing (ἀγαγόντα) many sons to glory, should make consummation (viz. of His own work and glory, and so of theirs) through His sufferings. Heb 12:2 favours this.—ED.

1. Jesus is the Captain of salvation.

2. It was necessary to procure salvation by suffering.

3. He was perfected (consummated) by suffering.

4. The glory of the sons was united with that consummation.

5. The sons are many.

6. This whole plan was highly becoming God, though unbelief considers it a disgrace.

7. It became God, that Jesus should suffer and save the sons; because for Him are all things.

8. It became God, that Jesus should be made perfect (consummated), and sons brought to glory; for by Him are all things.

We set down four of these points, marked by as many letters, at the same time observing the order of the text:—

A.

B.

The glory of the sons:

The Captain suffering.

C.

D.

The salvation of the sons:

The consummation of the Captain.

These points are referred to God, for whom and by whom all things exist, i.e. to whom are to be attributed the beginnings and ends of all things. B and C refer to the beginnings of things, D and A to the ends of things. But the same four points are transposed in the text by Chiasmus, so that the discourse proceeds in most beautiful order from the end, A, to those intermediate, which are included in B C D.—αὐτῷ) Him, God the Father, who is mentioned in Heb 2:9, and is to be understood in Heb 2:5.—διʼ ὃν· διʼ οὗ, for whom: by whom) Paul generally accumulates prepositions by a nice and elegant discrimination.—πολλοὺς, many) as many as possible, whence ἐκκλησία, the general assembly, in Heb 2:12.—υἱοὺς, sons) In the style of writing usual in the Old Testament, they are called παιδία, children; comp. Heb 2:13-14, note: in the style of the New Testament they are νἱοὶ, sons, whose condition is opposed to slavery or bondage, Heb 2:15; as with Paul, Rom 8:15; Gal 4:6. Jesus Himself is the Son; He makes us sons of God, He considers us as His own offspring: ילדים, παιδία (soboles), offspring, are synonymous. Comp. Psa 22:31; Isa 53:10.—εἰς δόξαν, unto glory) This glory consists in this very circumstance, that they are sons, and are treated as sons; Rom 8:21. Examine Joh 17:10; Joh 17:22, and that whole prayer; and comp. Heb 2:7 of this second chapter. Glory and holiness, bringing unto glory and sanctification, have a very closely connected meaning; Heb 2:11.—τῆς σωτηρίας αὐτῶν, of their salvation) This word presupposes destruction; and that we might be delivered from it, Christ must suffer. Δόξα, glory, follows salvation, in the style of Paul,[19] 2Ti 2:10, note.—τελειῶσαι, to make perfect, to consummate) Bringing to the end of troubles, and to the goal full of glory, ch. Heb 5:9, is included in this word. A metaphor derived from the contests in the public games. For τελειοῦσθαι, τέλειος, τελειότης, τελείωσις, τελειωτὴς, regarding Christ and Christians, are frequent in this epistle. This perfecting by sufferings includes two points: I. The glory of Christ, inasmuch as all things are subjected to Him, now that He has been made perfect. II. His previous sufferings. He presently afterwards treats directly of His sufferings, Heb 2:11-18, although he has slightly referred to them in the preceding part of the chapter. He has put the discussion concerning Glory in this very passage first, for the purpose of sharpening (giving the more point to) his exhortation, and meeting beforehand the scandal attached to His suffering and death. But he has interwoven a fuller consideration of both points with the following discussion respecting the Priesthood, which is brought forward at Heb 2:17. And indeed, as regards His Sufferings, the fact is evident (openly stated): but he describes the Glory (by implication), while he mentions, at convenient places, that Jesus was consummated or made perfect, that He is in heaven, that He is made higher than the heavens, that He sits at the right hand of God, that He will be seen a second time, that His enemies will be made His footstool: in this verse, and ch. Heb 4:14, Heb 5:9, Heb 7:26; Heb 7:28, Heb 8:1-2, Heb 9:24; Heb 9:28, Heb 10:12-13, Heb 12:2.

[19] Note once for all—the frequent Italicising of Paul’s name in such cases, is to show that his style accords with that of the writer of this Epistle: a proof that Paul was the writer.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_2:10. Not without design has the author, Heb_2:9, added to the declaration δόξῃ καὶ τιμῇ ἐστεφανωμένον the indication of the cause, διὰ τὸ πάθημα τοῦ θανάτου, and then brought into relief this superadded clause by the final statement: ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. For the Redeemers death of the cross, ridiculed by the Gentiles as folly, was to the Jews an offence (1Co_1:23). Even to the Hebrews, to whom the author is writing, the thought of a Messiah who passed through sufferings and death might be a stumbling-block not yet surmounted, and, with other things, have contributed to shake their confidence in Christianity, and incline them to relapse into Judaism. Without, therefore, further giving express utterance to the conclusion to be expected after Heb_2:9 (see on Heb_2:9, init.), but rather leaving the supplying of the same to the readers, the author passes over, Heb_2:10 ff., at once to the justification of that fact regarded as an offence, in bringing into relief the consideration that the choice of that way, so apparently strange, of causing the Messiah to attain to glory through sufferings and death, was altogether worthy of God (Heb_2:10), and necessary (Heb_2:14-18), in order that Christ might be qualified to be the redeemer of sinful humanity.

Wrongly does Tholuck suppose that Heb_2:10 attaches itself to δόξῃ ἐστεφανωμένον, Heb_2:9, and expresses the thought that the glorification of Him could not fail of its accomplishment, who became to others the author of salvation. For the centre of gravity in the proposition lies not in τελειῶσαι, but in διὰ παθημάτων, which Tholuck erroneously degrades to a mere secondary thought.

ἔπρεπεν] it was befitting; not an expression of necessity (Kuinoel, Bloomfield, al.), but of meetness and becomingness, in relation partly to the nature of God (comp. διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα), partly to the ends He would attain (cf. Heb_2:14-18). Comp. Philo, Legg. allegor. I. p. 48 E (with Mangey, I. p. 53): πρέπει τῷ θεῷ φυτεύειν καὶ οἰκοδομεῖν ἐν ψυχῇ τὰς ἀρετάς.

De incorrupt. Mundi, p. 950 B (with Mangey, II. p. 500): ἐμπρεπὲς δὲ θεῷ τὰ ἄμορφα μορφοῦν καὶ τοῖς αἰσχίστοις περιτιθέναι θαυμαστὰ κάλλη.

αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα] does not relate to Christ (Primasius, Hunnius, Königsmann, Cramer, al.), but is a periphrasis for God. This periphrastic delineation, however, of the divine characteristics justifies the ἔπρεπεν in its truth and naturalness. For He who is the Supreme Cause and Creator of the Universe cannot have done anything unworthy of Himself.

τὰ πάντα] the totality of all that exists, not merely that which serves for the bringing about of salvation (Schlichting, Grotius, Limborch, Paulus).

διʼ ὅν] for the sake of whom,[46] characterizes God as the One for whom, i.e. to accomplish whose ends, all things are designed, and corresponds to the εἰς αὐτόν, Rom_11:36, 1Co_8:6; while διʼ οὗ characterizes Him as the One by whom all things have been effected or created, inasmuch as, according to the popular conception, the notion of the originating is not strictly separated from that of effecting, since both are summed up under the more general notion of disposing, preparing [ποιεῖν, παρασκευάζειν, ἑτοιμάζειν]; comp. 1Co_1:9; Gal_1:1. In the case of our author, moreover, the placing of the inaccurate διʼ οὖ instead of the more accurate ἐξ οὖ (comp. Rom_11:36) or ὑφʼ οὗ, may also have been occasioned with a view to the paronomasia produced by the use of the twofold διά with different cases.

πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα] is not a preposed apposition to τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν: it became God to make Him,as one who led many sons unto glory,namely, the Beginner of their salvation, perfect through sufferings (Primasius, Erasmus, Paraphr.; Estius, Heinrichs, Stuart, Winer, Gramm., 7 Aufl., p. 321 f.; Ebrard, Nickel, in Reuters Repert. 1857, Oct. p. 20, and many others). Such construction is not indeed to be opposed, as Böhme and Bleek think, on the ground that the article τόν could not in that case have been wanting also before πολλούς. On the contrary, either the addition or the omission of the article before πολλούς would be justified; only a modification of the sense results from the choice of the one or the other course. If the article is placed, then τὸν πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα and τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν are two parallel but co-ordinate utterances, in such wise that the second repeats the first only in more sharply-defined form of expression. In connection with the omission of the article, again, the first expression stands in the relation of subordination to the second, and is a preposed statement of the reason for the same. But what really decides against that view is(1) That according to Heb_2:11 the believers are brethren of Christ, and sons of God; consequently πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα would be unsuitable as an utterance with respect to Christ, while the interpretation of the υἱούς as sons of God, adopted by Nickel, l.c., in connection with the referring of the ἀγαγόντα to Christ, would be unnatural. (2) That, assuming the identity of the subject in ἀγαγόντα and ἀρχηγόν, both expressions would in effect cover each other, consequently become tautological. We must accordingly take, as the subject in πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, God; in τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, Christ. So Chrysostom, Oecumenius, Theophylact, Erasmus, Annott.; Luther, Vatablus, Calvin, Piscator, Grotius, Owen, Bengel, Böhme, Bleek, de Wette, Tholuck, Bisping, Delitzsch, Buttmann (Gramm. p. 262), Hofmann (Schriftbew. II. 1, p. 51 f.), Riehm (Lehrbegr. des Hebräerbr. p. 581), Alford, Maier, Moll, Kurtz, Woerner, and many others. It cannot, however, be urged against the referring of ἀγαγόντα to God (Carpzov, Michaelis, and others), that we have not, instead of the accusative ἀγαγόντα, the dative ἀγαγόντι, which no doubt would have been more accurate on account of the preceding αὐτῷ; since this very accusative is otherwise the general case of the subject grammatically construed with the accusative. Transitions to the latter, spite of a preceding dative, are accordingly nothing rare; comp. Act_11:12; Act_15:22; Luk_1:74; Kühner, Gramm. II. p. 346 f.; Bernhardy, Syntax, p. 367, fin.

Πολλούς] not equivalent to πάντας (Seb. Schmidt). Πολλούς renders prominent only the notion of multitude or plurality, quite apart from the question whether or not this plurality is to be thought of as the totality of mankind; comp. Heb_9:28; Rom_5:15; Rom_8:29; Mat_20:28; Mat_26:28.

εἰς δόξαν] The δόξα is not distinguished, as to the thing itself, from the σωτηρία mentioned immediately after. The Messianic glory and blessedness is intended thereby. The word δόξα, however, was chosen in accordance with the words: δόξῃ καὶ τιμῇ ἐστεφανωμένον, Heb_2:9, taken over from the psalm cited.

ἀγαγόντα] cannot signify: since He would lead (Bleek, Stengel, Bloomfield, and Bisping; after the precedent of Erasmus, Annott.; Piscator, Grotius, Owen, Seb. Schmidt, Limborch, Peirce, Starck, Wolf, Storr, Ernesti, Dindorf, Schulz, Böhme, Kuinoel, Klee). For the aorist has never a future sense. But neither is ἀγαγόντα to be rendered by qui adduxerat, with the Vulgate, Estius, Hofmann (Schriftbew. II. 1, p. 39, 1 Aufl.; Komm. p. 121; differently Schriftbew. 2 Aufl. p. 51), and others; in such wise that the thought were directed to the saints of the O. T., already led to glory. For the characterizing of Christ as the ἀρχηγὸς τῆς σωτηρίας αὐτῶν shows that the υἱοί, in whom was accomplished the εἶ δόξαν ἄγεσθαι on the part of God, must already have been in communion with Christ,[47]the communion with Christ was the conditioning cause of their attainment to the δόξα. According to Tholuck, who is followed by Moll, the participle aorist indicates, as the nearer defining of the infinitive aorist ΤΕΛΕΙῶΣΑΙ, the specific character of the same without respect to the relation of time. But only the infinitive, not the participle aorist is used non-temporally; and the specific character of τελειῶσαι cannot be expressed by ἈΓΑΓΌΝΤΑ, for the reason that the personal objects of ἈΓΑΓΌΝΤΑ and ΤΕΛΕΙῶΣΑΙ are different, ἈΓΑΓΌΝΤΑ can have no other meaning than: since He led, and is the indication of the cause from the standpoint of the writer. The participle aorist has its justification in the fact that, from the moment Christ appeared on earth as a redeemer, and found faith among men, God in reality was leading εἰς δόξαν those who believed, i.e. caused them to walk in the way to the δόξα. For only this notion of title to the ΔΌΞΑ in reversion, not that of the actual possession of the same, can be meant; inasmuch as the possession of the δόξα will only come in at the Parousia. The causal relation, however, of the participial clause: ΠΟΛΛΟῪς ΥἹΟῪς ΕἸς ΔΌΞΑΝ ἈΓΆΓΟΝΤΑ, to the main statement: ἜΠΡΕΠΕ ΤῸΝ ἈΡΧΗΓῸΝ Τῆς ΣΩΤΗΡΊΑς ΑὐΤῶΝ ΔΙᾺ ΠΑΘΗΜΆΤΩΝ ΤΕΛΕΙῶΣΑΙ, and consequently the justification of the latter by the former, lies in the fact that the ΠΟΛΛΟῚ ΥἹΟΊ, just because they were not angels but men, could only be redeemed in that Christ for them became man, and for them suffered and died; even as the author himself will more fully show, Heb_2:14 ff. Others find the causal relation by supplying, in thought, ΔΙᾺ ΠΑΘΗΜΆΤΩΝ to the first clause also. So Jac. Cappellus: quum tot filios suos per afflictiones consecrasset, afflictionum via perduxisset ad gloriam pater coelestis, decebat sane et aequum erat, ut principem salutis eorum eadem via perduceret ad coelestem gloriam. In like manner Grotius: quia fieri non potest, ut qui se pietati dedunt, non multa mala patiantur … ideo Deus voluit ipsum auctorem salutiferae doctrinae non nisi per graves calamitates perducere ad statum ilum perfectae beatitudinis. But in this case the express addition of ΔΙᾺ ΠΑΘΗΜΆΤΩΝ in the first clause could not have been omitted.

ΤῸΝ ἈΡΧΗΓΌΝ] Comp. Heb_12:2; Act_3:15; Act_5:31. Designation of the beginner, or first in a series, to which the further notion of author then easily attaches, so that the word is frequently used, as here, exactly in the sense of αἴτιος. Instances in Bleek, Abth. II. 1 Hälfte, p. 302.

ΤΕΛΕΙῶΣΑΙ] to bring to perfection, to lead to the goal, does not here express an inner moral perfection, which has as its consequence the attainment of the highest outward goal (de Wette, Tholuck, Riehm, Lehrbegr. des Hebräerbr. p. 343, 346; and, long ago, Cameron), nor does it denote the close of the appointed course with which God has brought Jesus to the goal of that which He was to become, to the end of His earthly temporal existence (Hofmann); but resumes the notion of the δόξῃ καὶ τιμῇ στεφανοῦσθαι, Heb_2:9, and is identical with this.

[46] Not: at whose command or will, as Wieseler (Comm. üb. d. Br. an die Gal., Gött. 1859, p. 111) will have διʼ ὅν explained.

[47] For the same reason have we to reject the kindred interpretation of Kurtz, who takes the ἄγειν εἰς δόξαν as preceding the τελειῶσαι, and refers the νἱοί to the believing contemporaries of Jesus, with the inclusion of the believers under the Old Covenant.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 2:10-18 . The humiliation of the Son justified; “a condensed and pregnant view of the theory of the whole work of Christ, which subsequent chapters develop, eludicate, and justify dialectically, in contrast or comparison with the O.T.… The ultimate source of all doubt whether the new dispensation is superior to the old is nothing else than want of clear insight into the work of Christ, and especially into the significance of His passion, which, to the Jews, from whom the Hebrew Christians of our Epistle were drawn, was the chief stumbling-block in Christianity. Here, therefore, the writer has at length got into the heart of his subject, and, leaving the contrast between Christ and the angels, urges the positive doctrine of the identification of Jesus with those that are his his brethren, the Sons of God whom He sanctifies as the best key to that connection between the passion and glorification of Christ which forms the cardinal point of N.T. revelation” (Robertson Smith). To this it may only be added that in order to prove man’s supremacy and justify Psa 8 , it was essential that the writer should show that Christ was man, identified with humanity.

In justification then (justification introduced by γὰρ ) of the subjection of Jesus to the πάθημα θανάτου , the writer proceeds to say ἔπρεπεν αὐτῷ “it befitted Him”. The expression, says Carpzov, is “frequentissima Philoni phrasis”; but in Scripture, at least in this sense, it stands alone: cf. Jer 10:7 ; Psa 65:1 . Aristotle ( Nic. Eth. , iv. 2 2: Burnet, p. 173) says that what is befitting is relative to the person, the circumstances and the object [ τὸ πρέπον δὴ πρὸς αὐτὸν , καὶ ἐν ᾧ καὶ περὶ ὅ ]. The object here in view, the “bringing many sons to glory,” needs no justification. As Tertullian ( adv. Marcion , ii. 27) says: “nihil tam dignum Deo, quam salus hominis”. But that the means used by God to accomplish this end was not only fit to bring it about but was also πρέπον θεῷ , in other words, that Christ’s humiliation and death were in accordance with the Divine nature, is the point the writer wishes to make good. “The whole course of nature and grace must find its explanation in God, and not merely in an abstract Divine arbitrium , but in that which befits the Divine nature”. This matter of Christ’s suffering has not been isolated in God’s government but is of a piece with all He is and has done; it has not been handed over to chance, accident, or malevolent powers, but is part of the Divine rule and providence; it is not exceptional, unaccountable, arbitrary, but has its root and origin in the very nature of God. God acted freely in the matter, governed only by His own nature. “Man has not wholly lost the intuitive power by which the fitness of the Divine action, its correspondence to the idea standard of right which his conscience certifies and his reason approves, may be recognised” (Henson, Disc, and Law , p. 56). “It is worth noting that the chief value of Anselm’s view of the Atonement lies in the introduction into theology of the idea of what befits God the idea, as he puts it, of God’s honour. Anselm fails, however, by thinking rather of what God’s honour must receive as its due than of what it is seemly for God in His grace to do, and thus his theory becomes shallow and inadequate” (Robertson Smith). The writer does not say ἔπρεπεν θεῷ but ἔπρεπεν αὐτῷ διʼ ὅν τὰ πάντα καὶ διʼ οὗ τὰ πάντα “Him on account of whom are all things and through whom are all things,” who is the reason and the cause of all existence; in whom, therefore, everything must find its reason and justification. “Denn wenn um seinetwillen das All ist, also Alles seinen Zwecken dienen muss, und durch ihn das All ist, also nichts ohne sein Zuthun zu Stande kommt, so muss man bei Allem, was geschieht, und somit auch bei dem Todesleiden fragen, wiefern es ihm angemessen ist” (Weiss). The purpose of God is expressed in the words: πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα “in bringing many sons to glory”. The accusative ἀγαγ . (although referring to αὐτῷ ) does not require us to construe it with ἀρχηγὸν . That is a possible but clumsy construction. The use of υἱοὺς implies that the Father is the subject and leads us to expect that the action of God will be mentioned. And this construction, in which the dative of the subject becomes an accusative when an infinitive follows, is not unknown, but is merely a species of attraction the infinitive drawing the noun into the case appropriate. Cf. Act 11:12 ; Act 15:22 ; Luk 1:74 . Examples from the classics in Matthiae , 535. The aorist participle has led the Vulgate to translate “qui multos filios in gloriam adduxerat,” needlessly, for “the aorist participle is sometimes used adverbially in reference to an action evidently in a general way coincident in time with the action of the verb, yet not identical with it. The choice of the aorist participle rather than the present in such cases is due to the fact that the action is thought of, not as in progress, but as a simple event or fact (Burton, M. and T. , 149). πολλοὺς υἱοὺς “many” is not used with any reference to the population of the world, or to the proportion of the saved, but to the one Son already celebrated. It was God’s purpose not only to have one Son in glory, but to bring many to be partakers with Him. Hence the difficulty; hence the need of the suffering of Christ. But it is not merely πολλοὺς but πολλοὺς υἱοὺς suggesting the relationship dwelt upon in the succeeding verses. τὸν ἀρχηγὸν τ . σωτηρίας … the author [pioneer] of their salvation indicating that feature of Christ’s relation to the saved which determined His experience, “the Captain of their salvation”. R.V. has “author” following Vulg. Chrysostom has ἀρχηγὸν τουτέστι τὸν αἴτιον , and so Robertson Smith, “it is hardly necessary to put more meaning into the phrase than is contained in the parallel expression of Heb 5:9 ”. So Bleek, Kübel and von Soden. But the word is select, and why select, if not to bring out precisely this, that in the present case the cause is also the leader, “that the Son goes before the saved in the same path”. He is the strong swimmer who carries the rope ashore and so not only secures His own position but makes rescue for all who will follow. “The ἀρχηγός himself first takes part in that which he establishes” (Westcott). One of the chief points in the Epistle is that the Saviour is also ἀρχηγός . The word is commonly used of founders of tribes, rulers and commanders, persons who begin anything in become the source of anything, but or this Epistle (Heb 12:2 ) it has over and above the sense of “pioneer”. διὰ παθημάτων τελειῶσαι , “to perfect through sufferings”. τελειῶσαι is to make τέλειον , to bring a person or thing to the appropriate τέλος , to complete, perfect, consummate. In the Pentateuch it is regularly used to denote the consecration of the priests. In the N.T. this consecration is no formal setting apart to office, but a preparation involving ethical fitness. So that here the word directly denotes making perfect as leader of salvation, but indirectly and by implication making morally perfect. And this moral perfection, requisite in one who was to cleanse sinners (note σωτηρίας ) and lead the way to glory, could only be proved and acquired through the sufferings involved in living as man, tempted and with death to face. Therefore διὰ παθημάτων , “a plurality of sufferings” not merely as in Heb 2:9 τὸ πάθημα τοῦ θανάτου . Cf. Heb 2:18 . The glory indeed to which this captain of salvation leads is the glory of triumph over temptation and all that tends to terrify and enslave men.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

It became [επρεπεν] . Not logical necessity [δει, ςερ. 1 ] , nor obligation growing out of circumstances (wfeilen, ver. 17), but an inner fitness in God 's dealing. Dr. Robertson Smith observes : "The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitnum, but in that which befits the divine nature." For whom - by whom [δι ονδι ου] . For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = eijv aujton ta panta unto whom are all things, Rom 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose agency, all things came into being. On dia applied to God, see on ch. Heb 1:2. These two emphasize the idea of fitness. It was becoming even to a God who is the beginning and the end of all things.

In bringing many sons unto glory [πολλους υιους εις δοξαν αγαγοντα] . Const. bringing with him; 174 not with captain, which would mean "to perfect the captain, etc., as one who led many sons, etc." Agagonta is not to be explained who had brought, or after he had brought, with a reference to the O. T. saints, " he had brought many O. T. sons of God unto glory "; but rather, bringing as he did, or in bringing, as A. V. 175 Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (ver. 9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2Ti 2:10; Rev 19:1.

To make perfect [τελειωσαι] . Lit. to carry to the goal or consummation. The "perfecting" of Jesus corresponds to his being "crowned with glory and honor," although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. "To make perfect" does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation. The captain of their salvation [τον αρχηγον της σωτηριας αυτων] . Comp. Act 5:31. jArchgov captain, quite frequent in LXX and Class. Rev. renders author, which misses the fact that the Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Secondly, The Father determined to bring those sons to glory, to wit, out of that ignominy wherein they lay before. Therefore the Son should not have been seen plainly to be made man, unless he had been made like unto other men, that he might come to glory in the selfsame way, by which he should bring others: yea rather, it became him which was Prince of the salvation of others, to be consecrated above others, through those afflictions, Prophet, King, and Priest, which are the parts of that principality for the salvation of others.

He proveth moreover by other arguments, why it behooveth the Son of God who is true God (as he proveth a little before) to become man notwithstanding, subject to all miseries, sin only except.

God.

First of all, because the Father, to whose glory all these things are to be referred, purposed to bring many sons unto glory. And how could he have men for his sons, unless his only begotten Son had become brother to men?

The Chieftain, who as he is chiefest in dignity, so is he the first begotten from among the dead, amongst many brethren.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. For it became him] It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.

For whom - and by whom] God is the cause of all things, and he is the object or end of them.

Perfect through sufferings.] Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever." Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible.

As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from

Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject.

-Verse 10. For it became him, c.] Such has been the conduct of God in the great affair of our redemption and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it.

-Verse 11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance,) are all of one family-all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favour, his brethren.

-Verse 12. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee.

-Verse 13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders.

-Verse 14. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God's permission, be the executioner of it.

-Verse 15. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan-mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. For it became him, etc. His object is, to make Christ’s humiliation to appear glorious to the godly; for when he is said to have been clothed with our flesh, he seems to be classed with the common order of men; and the cross brought him lower than all men. We must therefore take heed, lest Christ should be less esteemed, because he willingly humbled himself for us; and this is what is here spoken of. For the Apostle shows that this very thing ought to be deemed honorable to the Son of God, that he was by these means consecrated the Captain of our salvation.

He first assumes it as granted, that we ought to be satisfied with God’s decree; for as all things are sustained by his power, so all things ought to serve to his glory. No betters cause, then, can be found out than the good pleasure of God. Such is the purport of the circumlocution which he employs, for whom, and by whom, are all things. He might by one word have named God; but his purpose was to remind us, that what is to be deemed best is that which he appoints, whose will and glory is the right end of all things.

It does not, however, appear as yet what he intends by saying, that it became Christ to be thus consecrated. But this depends on the ordinary way which God adopts in dealing with his own people; for his will is to exercise them with various trials, so that they may spend their whole life under the cross. It was hence necessary that Christ, as the first-begotten, should by the cross be inaugurated into his supremacy, since that is the common lot and condition of all. This is the conforming of the head with the members, of which Paul speaks in Romans 8:29.

It is indeed a singular consolation, calculated to mitigate the bitterness of the cross, when the faithful hear, that by sorrows and tribulations they are sanctified for glory as Christ himself was; and hence they see a sufficient reason why they should lovingly kiss the cross rather than dread it. And when this is the case, then doubtless the reproach of the cross of Christ immediately disappears, and its glory shines forth; for who can despise what is sacred, nay, what God sanctifies? Who can deem that ignominious, by which we are prepared for glory? And yet both these things are said here of the death of Christ.

By whom are all things, etc. When creation is spoken of, it is ascribed to the Son as his own world, for by him were all things created; but here the Apostle means no other thing than that all creatures continue or are preserved by the power of God. What we have rendered consecrated, others have rendered made perfect. But as the word, τελειῶσαι which he uses, is of a doubtful meaning, I think it clear that the word I leave adopted is more suitable to the context. For what is meant is the settled and regular way or method by which the sons of God are initiated, so that they may obtain their own honor, and be thus separated from the rest of the world; and then immediately sanctification is mentioned.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) For.—What seemed to Jews incredible, that the Christ should die, was ordained “by the grace of God.” For thus to make sufferings the path to His kingdom was worthy of God, for whose glory and through whose power all things exist; who as Creator commands all agencies, and who cannot but do that which will subserve His glory. If the means at which men wondered were chosen by God, no one may doubt their supreme fitness for the end. In what this fitness consisted the following words partially explain.

In bringing.—It is doubtful whether the Greek word should not be rendered, having brought. With this translation we must certainly explain the words on the same principle as the past tenses of Heb_2:7-8. As in the divine counsels all things were subjected to man, with the same propriety it may be said that God had brought many sons to glory when the Saviour suffered and died.

Many sons.—The new thought here introduced is of great importance in the argument. The divine purpose is to bring many sons (comp. Heb_1:14) unto glory—the glory already spoken of as reserved for man—through His Son, who has Himself received this glory that He may make it theirs.

Captain.—This word occurs in three other places. In Act_5:31 it bears its original meaning, “Leader” (“a Leader and a Saviour”); in Heb_12:2 and Act_3:15 the idea of “leading the way” has passed into that of origination. In the present case, also, Author is the best rendering; but in a context which so distinctly presents our Lord as taking on Himself the conditions of man’s lot, and so passing into the glory which He wins for man, the primary thought of leading must not be entirely set aside. It is as the Author of salvation that He is made perfect through sufferings. Three aspects of this truth are presented in the Epistle. By His suffering unto death He “bare the sins of many” (Heb_2:9, Heb_9:28); He offered the sacrifice of a perfect obedience (Heb_5:8); He was enabled to be a perfect representative of man. This last thought pervades the remaining verses of the chapter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. For it became him] Unlike St Paul the writer never enters into what may be called “the philosophy of the plan of salvation.” He never attempts to throw any light upon the mysterious subject of the antecedent necessity for the death of Christ. Perhaps he considered that all which could be profitably said on that high mystery had already been said by St Paul (Rom_3:25; Gal_3:13; 2Co_5:21). He dwells upon Christ’s death almost exclusively in its relation to us. The expression which he here uses “it was morally fitting for Him” is almost the only one which he devotes to what may be called the transcendent side of Christ’s sacrifice—the death of Christ as regards its relation to God. He develops no theory of vicarious satisfaction, &c., though he uses the metaphoric words “redemption” and “make reconciliation for” (Heb_9:15, Heb_2:17). The “moral fitness” here touched upon is the necessity for absolutely sympathetic unity between the High Priest and those for whom he offered His perfect sacrifice. Compare Luk_24:46, “thus it behoved Christ to suffer.” Philo also uses the phrase “it became Him.” It is a very remarkable expression, for though it also occurs in the LXX. (Jer_10:7), yet in this passage alone does it contemplate the actions of God under the aspect of inherent moral fitness.

for whom] i.e. “for whose sake,” “on whose account.” The reference here is to God, not to Christ.

by whom] i.e. by whose creative agency. Compare Rom_11:36, “of Him, and through Him, and to Him are all things.” The same words may also be applied to Christ, but the context here shews that they refer to God the Father.

in bringing] Lit., “having brought.” The use of the aorist participle is difficult, but the “glory” seems to imply the potential triumph of man in the one finished act of Christ which was due to “the grace of God.” The “Him” and the “having brought” refer to God and not to Christ. God led many sons to glory through the Captain of their Salvation, whom—in that process of Redemptive Work which is shared by each “Person” of the Blessed Trinity—He perfected through suffering. On the Cross the future glory of the many sons was won and was potentially consummated.

many] “A great multitude which no man could number” (Rev_7:9-14).

sons] This word seems to shew that the “having brought” refers to God, not to Christ, for we are called Christ’s “brethren,” but never His sons.

the captain] The word also occurs in Act_5:31. In Act_3:15 it means “author,” or “originator,” as in Heb_12:2. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isa_55:4), and then comes to mean “originator.” Comp. Heb_5:9.

to make … perfect] Not in the sense of making morally, or otherwise, perfect, but in the sense of leading to a predestined goal or consummation. See the similar uses of this word in Heb_5:9, Heb_7:28, Heb_9:9, Heb_10:14, Heb_11:40, Heb_12:23. The LXX. uses the word to represent the consecration of the High Priest (Lev_21:10). In this Epistle the verb occurs nine times, in all St Paul’s Epistles probably not once. (In 2Co_12:9 the reading of A, B, D, F, G, L is τελεῖται. In Php_3:12 the reading of D, E, F, G is δεδικαίωμαι).

through sufferings] See note on Heb_2:9, and comp. Rev_5:9; 1Pe_5:10. Jewish Christians were slow to realise the necessity for a crucified Messiah, and when they did so they tried to distinguish between Messiah son of David and a supposed Messiah son of Joseph. There are however some traces of such a belief. See an Appendix to Vol. 11. of the last Edition of Dean Perowne on the Psalms.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For both he that sanctifieth,.... Not himself, though this is said of him, Joh 17:19 nor his Father, though this also is true of him, Isa 8:13 but his people, the sons brought to glory, whose salvation he is the Captain of; they are sanctified in him, he being made sanctification to them; and they have their sanctification from him, all their grace and holiness; and they are sanctified by him, both by his blood, which expiates their sins, and removes the guilt of them, and by his Spirit, working internal principles of grace and holiness in them, who are by nature, and in their unregenerate state, guilty and unclean:

and they who are sanctified; the sons brought to glory; they are not naturally holy, nor so of themselves, they are made holy; all that are sons are made holy; whom God adopts into his family, he regenerates: sanctification is absolutely necessary to their being brought to glory; and between the sanctifier and the sanctified there is a likeness, as there ought to be: they are

all of one: they are both of one God and Father, Christ's God is their God, and his Father is their Father; they are of one body, Christ is the head, and they are members; they are of one covenant, Christ is the surety, Mediator, and messenger of it, and they share in all its blessings and promises; they are of one man, Adam, Christ is a Son of Adam, though not by ordinary generation, they descend from him in the common way; they are all of one nature, of one blood; Christ has took part of the same flesh and blood with them:

for which cause he is not ashamed to call them brethren; Christ, and these sons that are sanctified, stand in the relation of brethren to each other; Christ is the firstborn among many brethren; he is a brother born for the day of adversity, and one that sticks closer than a brother: and this relation is founded both upon the incarnation of Christ, who thereby became his people's "Goel"; or near kinsman, yea, brother, Sol 8:1 and upon their adoption unto his Father's family, which is made manifest by their regeneration, and by their doing his Father's will under the influence of his grace and Spirit, Mat 12:49 and this relation Christ owns; he called his disciples brethren, when God had raised him from the dead, and given him glory; and so he will call all his saints, even the meanest of them, in the great day, Mat 28:10, and "he is not ashamed" to do it; he does not disdain it, though he is God over all, and the Son of God, and is also in his human nature made higher than the heavens; which shows the wonderful condescension of Christ, and the honour that is put upon the saints; and may teach them not to despise the meanest among them: such a relation the Jews own will be between the Messiah and the Israelites. The Targumist on Sol 8:1 paraphrases the words thus;

"when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, for "a brother", or "be thou our brother".''

Nor can they say this will reflect any discredit upon Christ, when they make such a relation to be between God and them. The Israelites, they say (f), are called, "the brethren of the holy blessed God"; in proof of which they often produce Psa 122:8 as being the words of God to them; and again, interpreting those words in Lev 25:48 "one of his brethren may redeem him", this, say (g) they, is the holy blessed God.

(f) Zohar in Exod. fol. 23. 3. & in Lev. fol. 3. 3. & 9. 3. & 32. 2. (g) Tzeror Hammor, fol. 106. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

Ver. 10. For it became him] That is, God, whose perfect wisdom, justice, &c., shineth most clearly in that great work of our redemption; than the which God could not have done anything more beseeming himself; whatever the world’s wizards conceit to the contrary, 1Co 1:23.

For whom are all things] {See Trapp on "Rom 11:36"}

To make the captain, &c.] He that is captain of the Lord’s hosts, Jos 5:14, is also "Captain of our salvation." This is comfort.

To make perfect] Or, consecrate, τελειωσαι. The priests were first consecrated with oil, then with blood; so was Christ first by the Spirit, and. then by his own blood.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For it became him - There was a fitness or propriety in it; it was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating - an objection drawn from the fact that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a “fitness” and “propriety” in that fact. There was a reason for it - a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be “a complete” or “perfect Saviour” - a Saviour just adapted to the purpose undertaken, by sufferings. The “reasons” of this fitness, the apostle does not state. The amount of it probably was, that it became him as a Being of infinite benevolence; as one who wished to provide a perfect system of redemption, to subject his Son to such sufferings as should completely qualify him to be a Saviour for all people. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins.

For whom are all things - With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with “the Supreme Ruler;” and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation - even though it involved the humiliation and death of his own Son.

And by whom are all things - By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a “fitness” that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author.

In bringing many sons unto glory - To heaven. This was the plan - it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few - but to save many. Hence, learn:

(1) That the plan was full of benevolence.

(2) No representation of the gospel should ever be made which will leave the impression that only a few, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved; few now are his friends and are traveling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands, and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design; narrow in its offer; and narrow in its result.

To make the captain of their salvation - The Lord Jesus, who is represented as the leader or commander of the army of the redeemed - “the sacramental host of God’s elect.” The word “captain” we apply now to an inferior officer - the commander of a “company” of soldiers. The Greek word - ἀρχηγὸς archēgos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Act 3:15, it is rendered “prince” - “and killed the prince of life.” So in Act 5:31. “Him hath God exalted to be a prince and a Saviour.” In Heb 12:2, it is rendered “author.” “Jesus, the author and finisher of our faith;” compare the notes at that place.

Perfect through sufferings - Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before and was made holy by his sufferings; nor that he was not in all respects a perfect man before; but it means, that by his sufferings he was made “wholly suited” to be a Saviour of people; and that, therefore, the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a “completeness,” a “filling up,” of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally “better” by afflictions, if we receive them in a right manner - for we are sinful, and need to be purified in the furnace of affliction; Christ was not made “better,” for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a “reward” for his sufferings, or that he was raised up to glory as a consequence of them - which was true in itself - but that he was rendered “complete” or “fully qualified” to be a Saviour by his sorrows. Thus, he was rendered complete:

Because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a “complete” or “perfect” Saviour - that is, such a Saviour as we need.

(2)He is able to sympathize with them, and to succour them in their temptations, Heb 2:18.

(3)By his sufferings an atonement was made for sin. He would have been an “imperfect” Saviour - if the name “Saviour” could have been given to him at all - if he had not died to make an atonement for transgression. To render him “complete” as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, “it is “finished.” The work is complete. All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour, perfect not only in moral character - but perfect in his work, and in his adaptedness to the condition of people;” compare Heb 5:8-9. See the note at Luk 13:32.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For it became him, &c. He gives the reasons for which the Son of God would become man and suffer death, not that this was absolutely necessary, but a convenient means to manifest the goodness, the wisdom, and the justice of God, by the incarnation and death of his Son; that having decreed to bring many sons, or children, to eternal glory, he was pleased to send his divine Son to become man, and so to consummate the Author [3] of man’s salvation by suffering; i.e. to make him a perfect and consummate sacrifice of expiation for the sins of all men, and to satisfy the justice of God in the most perfect manner. (Witham) --- By suffering, Christ was to enter into his glory, (Luke xxiv. 26.) which the apostle here calls being made perfect. (Challoner) --- In this and the above verses we may observe three different states of Jesus Christ. The first, that of his humiliation by his passion and death; the second, that of his glory at his resurrection and ascension into heaven; the third, that of his consummated glory in heaven after the last judgment. In his first state, viz. his passion, he was made not only less than the Angels, but as the last of men; novissimus virorum. In his second, all power was given to him in heaven and earth; but this power he will not fully exercise till after the general judgment, when all things, without exception, will be made subject to him; and this is the third state, the permanent state of his glory, which is never to end. To thy sovereign power, O divine Jesus, subject my mind, will, and heart, and make my hitherto rebellious heart in all things conformable to thy sacred and loving heart.

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[BIBLIOGRAPHY]

Authorem salutis eorum per passionem consummare, not consummari, Greek: teleiosai.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For it became him: a further reason of Christ’s humiliation and sufferings is added, to show the necessity of his being lower than the angels for a while; in which the Spirit prevents what these Hebrews were apt to question, why God would have Christ thus to die, &c., by adding: Therefore it became him so to do; it was agreeable to him, and had a meetness in it to his excellent perfection; by it displaying together his Divine wisdom, justice, mercy, and power. Amongst all his methods, he pitched upon this as the best, and did by it what was befitting and becoming a God to do. He likewise revealed this so becoming decree of his by the prophets to the church, and it was meet to and becoming his truth to fulfil it, Isa 53:1-12; Luk 24:25-27.

For whom are all things, and by whom, are all things; for the manifestation of God the Father’s glory, whose grace gave Christ to die for us, are all things which have a being; and by him are all things, as the Efficient and Creator of them, by his powerful word they are: this being likewise attributed to the gospel Prophet, God-man, Joh 1:3; Col 1:16.

By whom; it shows he is no more an instrument in this work than the Father, and equally efficient with him, Rom 3:26.

In bringing many sons unto glory: αγαγοντα cannot agree with αυτω, him, for that is the dative case, but with what follows, Ἀρχηγον, the Leader of their salvation bringing many sons to glory: so that though the Father indeed glorify, yet it is most properly spoken of the Leader, to lead or bring his company thither; and so it is written, Eph 2:18; 3:12. He showed and led them the way wherein they were to reach it, 1Pe 3:18, who though for state were sinners, yet made fit by regeneration and adoption, and have their title from their Leader, Joh 1:12,13. He merited by his sufferings both the relation and inheritance for them, Rom 8:14-18; 1Pe 1:2-5; and so as to bring them to that glorious state and condition, for persons and enjoyments, in the heavenly Canaan prepared for them, Mat 25:34; 1Pe 5:10; 1Jo 3:1,2.

To make the captain of their salvation perfect through sufferings: so their Ἀρχηγος, a prime Leader of many, a person eminent for priority and dignity, directing and ordering all under his power, who is the prime of the creation of God, Col 1:18, having the pre-eminency of all angels and men: he was perfected; τελειωσαι signifieth the consecrating or accomplishing of a person for office by sacrifice; so Christ useth it, Luk 13:32, I shall be perfected, i.e. sacrificed and completed in my office by death: so Joh 19:30. By his sufferings of all sorts accomplished in death, and by the blood of that sacrifice, was this great gospel Prophet made a perfect Mediator, and fitted for his officiating and ministering in heaven for ever, herein fulfilling his types, Heb 9:11,12,14,15,22-24; compare Exo 29:1-46. He, in respect of saving his, is the author, purchaser, and perfecter of it to them: he by his sufferings and death merited salvation for them, by his word and Spirit fits them for it, by his intercession increaseth and applieth it; he vanquishes all opposers of it, and puts them finally into the actual possession of it in glory in heaven.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. It became him—It was suitable to the wisdom and goodness of God, who saw that the sufferings of one Son were the truest method and condition for bringing many sons unto glory. This becomingness of the suffering Messiah, our author adduces to convince and console those wavering Hebrews who desired a glorious, but disliked a crucified, Saviour.

For whom… by whom… all—The author of our salvation is the author and proprietor of all. No method but that which became him— which was worthy of his dignity as God of the universe—could be adopted.

Many sons—Who might be all the race, every man, if every man would consent. The divine idea, the brotherhood of Christ, extends to every man. The failure is not upon the part of God, but of man. Note on Eph_1:10.

Captain—Rendered in Act_3:15, prince. The word signifies doubly an author or originator, and a military leader. It here includes both, and especially the latter, as presenting the image of Christ leading many unto glory.

Perfect—Fitted and completed perfectly as the great leader of salvation.

Through sufferings—So far from being a ground of misgiving, O ye tremulous Hebrews, the sufferings of our Captain are requisite in order to his perfect fitness and success in his divine enterprise. And let all sufferers know, throughout this suffering world, that as he was glorified through suffering, so our sufferings are glorified through him. Happy for us if our sufferings make us perfect as brethren of the Son. For this is the true mission of sorrow—to solidify our virtues by trial, to deepen our characters by solemn experiences.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For it became him, for whom (dia , with accusative) are all things, and through whom (dia with genitive) are all things (i.e. God), in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. This refers to what was said in the preceding verse, of Christ having been crowned with glory on account of his suffering of death, and of his tasting death for all. That he should attain through human suffering even unto death to his own perfected state of glory, as being the Leader of human sons whom the one Father of all would bring to glory, was a design worthy of him for whom and through whom are all things suitable to what we conceive of him and of his way of working. The word eprepe is used in the same sense not infrequently in the LXX It is probably used here with some view to the offence of the cross," which might still linger in the minds of some of the Hebrew Christians. In the argument that follows, supported still by reference to Old Testament anticipations, the writer not only meets possible objections lingering in the Hebrew mind, but also carries on and completes the view of the SON which it is his purpose to inculcate, leading up (as aforesaid) to the final position of his being the High Priest of humanity.

The necessity of Christ"s sufferings. The Savior"s sufferings, while he was on earth, were:

1. Numerous. They covered his whole life, and culminated in his "tasting death.

2. Various. He suffered in body and mind and heart, and at the hands of earth and hell and heaven. But his severest sorrows were spiritual travail of his soul.

3. Unparalleled. His were the substitutionary sufferings of a perfectly holy human nature in most intimate identity with God.

4. Divinely inflicted. It is implied here that "it pleased the Lord to bruise him." The humiliation of Christ, so far from being incompatible with his headship, was indispensable in order thereto. He required to suffer

I THAT HE MIGHT VINDICATE THE GLORY OF THE DIVINE CHARACTER. The glory of God himself is the ultimate reason, as his will is the law, of all things. "It became him, for whom are all things, and through whom are all things;" i.e. the moral character of God rendered it needful that Jesus should taste death, if sinful man was to be saved. The necessity of the atonement did not arise only from the exigencies of God"s moral government. It was not effected merely that its power might soften the sinner"s heart into repentance. Rather, it was demanded by the perfections and character of God himself. The sufferings of Christ "became" God"s justice, which could not connive at our guilt; his truth, which necessitated the infliction of the threatened punishment; his holiness, which could have no pleasure in the friendship of degraded sinners; his mercy, which yearned for our salvation. Not only so, but the sufferings of Christ, in rendering the salvation of sinners consistent with God"s character, have at the same time been the means of gloriously illustrating the Divine attributes, of revealing them in their beautiful harmony, (Psa_85:10, Psa_85:11) and thus of covering them with new splendor to the view of an admiring universe.

II THAT HE MIGHT OBTAIN HIS OWN GLORY AS MEDIATOR. Christ; "the Author of our salvation," was "made perfect through sufferings;" i.e. it was through his "obedience unto death" that he became fully qualified for his work as Savior, and was exalted to heaven for its accomplishment. He must needs suffer for the honor of God and for the good of man, before he could put on the lustrous robes of his mediatorial majesty. His glory is the recompense which his Father has given him for his sufferings. Only after making satisfaction on the cross for human sin could Jesus ascend to that immeasurable height of supreme authority upon which, as the God-Man, he now sits enthroned.

III THAT HE MIGHT ACCOMPLISH THE GLORY OF GOD"S REDEEMED CHILDREN. It was the purpose of God to "bring many sons unto glory." He desired to raise our fallen humanity from the dust, and crown it anew "with glory and honor." But this could only be effected through Christ as the Author of salvation." It is through him alone that a sinner, estranged from God, can be made spiritually a "son" of God, and exchange his career of guilt and enmity for that life of grace which shall at length be consummated in glory. The sufferings of Christ were necessary in order to the pacification of the human conscience, the restoration of man"s sonship, and the recovery of his eternal inheritance. And. they shall be effectual for these ends. Christ, God"s Servant, "shall justify many;" he shall bring to glory such multitudes of all nations, and kindreds, and peoples, and- tongues, as to entitle him to be called with fullest emphasis the Savior of men and the Redeemer of the world.

Perfection through suffering. "For it became him, for whom are all things," etc.

I THE PERFECTION OF THE REDEEMER WAS ATTAINED THROUGH SUFFERING. "Perfect through suffering." The perfection here spoken of does not refer to his character as Son of God, but as Mediator Captain of our salvation." "The perfecting of Christ was the bringing him to that glory which was his proposed and destined end." Made "perfect through suffering" is similar in meaning to "because of the suffering of death crowned with glory and honor." Only through suffering could he enter upon his mediatorial glory. Two thoughts are suggested.

1. Before he could attain unto his mediatorial glory his character and work as Redeemer must be complete.

2. Suffering was essential to the completeness of his character and work as Redeemer. He must suffer in order that he might

1. sympathize with his suffering people (ver. 18);

2. present a perfect example to his suffering people; (1Pe_2:21-24)

3. reconcile sinners to God.

The exhibition of infinite love love that gives up life itself, and that for enemies was necessary to remove the alienation of man"s heart from God, and to enkindle love to him in its stead. And the exhibition of perfect obedience obedience even unto death was necessary to establish and honor in this world the Law of God which man had broken. So our Savior was perfected through suffering; he passed through sharpest trials to sublimest triumphs.

II THIS MODE OF REACHING PERFECTION CONSISTS WITH THE CHARACTER OF THE GREAT GOD AND FATHER. "It became him, for whom are all things, and by whom are all things," etc. God the Father is here represented as:

1. The great first Cause of all things. "By whom are all things." He is the Source and Origin of the entire universe.

2. The great Final Cause of all things. For whom are all things." All things in the universe are for his glory. Creation, providence, redemption, are all designed and all tend to promote the glory of the great Father. The words under consideration are sometimes used of the Savior, and they are true of him; but they are even more applicable to God "the Father, who sent the Son to be the Savior of the world." "For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.

3. The great Author and Designer of salvation, with its agents, means, and methods. Our Lord is spoken of in the text as the "Captain Revised Version, "Author of salvation." But, traced to its source and origin, salvation takes us up to the eternal Father. And "it became him" that he should so order the agencies and methods of salvation that the Savior should be perfected through suffering. Such an arrangement was not fatalistic or arbitrary, but suited to the object in view, the means being adapted to the end, and in thorough harmony with the character and perfections of God his wisdom, righteousness, and love. The Hebrew Christians, whom the writer is addressing, felt the offence of the cross. There were times when in some measure "Christ crucified" was still "a stumbling-block" to them, or at least they were in danger of this. And so the writer argues that the attainment of the crown by the endurance of the cross was an arrangement worthy of God, and therefore the fulfillment of this arrangement could not be unworthy of the Savior. We have said that the means were adapted to the end; the perfection could not have been attained without the sufferings. But, more, the sufferings were in complete conformity to the being and character of God. He is not a cold, impassive Beholder of human sin and misery. He suffers by reason of man"s sin and woe. (cf. Isa_63:9 Hos_11:8) Christ in his sufferings reveals to our race how God had felt towards us in all preceding ages.

III THIS MODE OF REACHING PERFECTION IS EXEMPLARY FOR ALL TRUE CHRISTIANS.

1. The exalted relation of true Christians. They are "sons" of God, not simply because he is "the Father of their spirits," but also by adoption. (cf. Rom_8:14-17 1Jn_3:1-3)

2. The vast number of true Christians. "Many sons unto glory." There have been ages when the number of the true and good has been comparatively small. But, as the result of Christ"s mediation, the saved will be so many that no human arithmetic can count them, no human mind grasp the glorious total. Many things encourage this belief; e.g.

(1) the inexhaustible provisions of Divine grace in Jesus Christ;

(2) the immense numbers of the race who die in infancy, and through the Savior are received into glory;

(3) the prevalence of true religion throughout the world, which is being rapidly accomplished, and the triumph of Divine grace over human sin, which may be continued for many long ages before the end of this dispensation; these and other things encourage the belief that our Lord will lead to glory an overwhelming majority of our race.

1. The inspiring relation which our Lord sustains to true Christians. He is "the Captain Revised Version, "Author of their salvation." The word in this place certainly has a deeper significance than "captain" or leader. Salvation originated in the heart of God, but it was accomplished by Christ. He redeemed us unto God by his blood; and now he inspires and empowers and leads us onward to complete victory.

2. The illustrious destiny to which he leads true Christians. "Unto glory." This is the crowning result of their salvation. They shall be sharers in the blessedness and majesty of God to the fullest extent of which they are capable. (cf. Joh_17:22-24 Rev_3:21)

3. The pathway by which he leads them to their destiny. Like himself, they also must be made "perfect through sufferings." "If we endure, we shall also reign with him". (cf. 1Pe_5:10, 1Pe_5:11) Wherefore, let us not be afraid of suffering. Only let us be sure that we suffer with our Savior and in his spirit; so shall we ultimately share his bliss and glory. W. J.

The Incarnation, being the only means of securing perfect salvation for men, was becoming to God. This is the second argument by which the writer justifies the Incarnation. In the previous five verses he has shown that it was not degrading to the Godhead. From that he advances to affirm here that it was actually becoming; for the stress of this text is in the words, It became him." Note that the expression," Author of their salvation," is simply equivalent to their Savior. Also that the word" perfect" does not refer to the perfection of Christ"s character; that was eternally perfect; no sufferings could make Christ better than he was. You must apply the term to his ability to save. Apart from his humiliation he could not have been a perfect Savior. The apostle says, therefore, that to make Christ perfect as a Savior, through humiliation, was in harmony with the perfections of God. SubjectThe Incarnation, being the only means of securing perfect salvation for men, was becoming to God.

I IT BECAME GOD TO SAVE. That is the lowest step in the argument, and does not need proof. God does save, that is certain; then it must become him to save, for he can do nothing which is unbecoming. But think of what the text implies about this salvation which it becomes God to give.

1. Salvation originates in him. "Through whom are all things." Salvation is the outcome of his will. Not suggested by human supplication; not claimed by the recovered righteousness of any that had fallen; not extorted by the atonement of some gracious Savior. It came from himself. "God so loved the world," etc. There salvation is traced hack to its source, and revealed as his act. The desire to save, the method of saving, the work of saving, the whole transaction from beginning to end, is of God.

2. Salvation glorifies him. "For whom are all things." Everything he does is for the good pleasure of his will and the glory of his Name. What a beautiful light that throws upon redemption! How it falsifies the idea that God is unwilling to save! God has so identified himself with man, so fixed his love on him, that he is not happy if man remains unsaved. The salvation he has devised we say it is for man; Scripture says it is for God.

3. Salvation is gratuitous from him. He provides a "perfect" Savior One who should do it all. Salvation is a gift, all done for man, so that man in his helplessness has only to receive. God saves men for nothing. Put all this together. God saves; this salvation originates with him; glorifies him; is gratuitous from him. That is the kind of salvation which he bestows. Then this is the point such a salvation as that becomes God. Then see what kind of a God ours is. What must he be of whose nature this is the outcome; of whose thought and love this is the fitting expression; of whose character this is the suitable revelation; who is never more perfectly revealed than in Christ crucified; of whom it can be said, such a salvation "became him?

II IT BECAME GOD TO PROVIDE A PERFECT SAVIOR. "It became him to make the Author of their salvation perfect." Nothing less than a perfect Savior would become God. "As for God, his way is perfect." Being perfect in himself, he can devise nothing imperfect. Being perfect in his resources, he cannot fail to accomplish perfectly all he devises. It is so in everything. Then we are sure that, in his greatest work, he whom he sends as Redeemer will be so minutely perfect that the utmost Divine wisdom and human need can never discover a particular in which he could be made more efficient. Less than that could not become God. All things are to show forth his glory. But his redeeming work is his crowning work; by it pre-eminently is to be manifested his transcendent greatness, and evoked the sweetest and most triumphant song of eternity. Then this must be the most complete work which even God can do; anything unfinished here could not become him. Moreover, consider that he bestows other blessings more than royally. His bestowments surpass our need. His measure of giving is "exceeding abundantly above," etc. But the Savior is his unspeakable Gift, the highest expression of his mercy. It is inconceivable, then, that he who outdoes our need in everything else should under-supply it in his greatest gift of all. It is evident that less than a perfect Savior could not become him. But what is necessary to a perfect Savior? for this, whatever it be, we shall find in Christ.

1. A perfect Savior must perfectly remove shes penalty. The penalty of sin must be dealt with first. Sin"s power cannot be removed until the penalty is gone. That penalty is an awful reality. "The wrath of God is revealed," etc.; "The wages of sin is death;" "The wicked shall be turned," etc. Then, if he who comes forth to save is a perfect Savior, he must be able to remove every whit of that penalty for evermore, and able to do it by himself. Christ claims to do that. "There is therefore now no condemnation," etc.

2. A perfect Savior must secure perfect holiness in the saved. For there is no salvation but holiness. Man is surrounded by temptations, and the slave of corrupt dispositions, and painfully far from God"s ideal. If he who comes to save is a perfect Savior, he must be able to deliver us from sin"s power, and lead us up to that sanctification which is God"s wilt concerning us. He must be able to do it perfectly, however low we have fallen, or however helpless we have become. Christ claims to do that. "0 wretched man," etc.!

3. A perfect Savior must preserve us from the perils of the way, and lead us to the perfect glory. For between us and the celestial city are dangers any of which is enough to swallow us up. But if he who comes to save is a perfect Savior, he must lead us safely through all these, and not leave us till he has brought us within the golden gates where no foe can enter. Christ claims to do that. "He is able to save them to the uttermost," etc.

4. A perfect Savior and a perfect salvation in him what a pillow for weary man to lay his head upon! It must be so, for "it became him to make the Author of our salvation perfect.

III IT BECAME GOD TO MAKE THE SAVIOR PERFECT THROUGH SUFFERINGS. Does not the text imply that God was shut up to this mode of saving? "It became him," for whom are all things, and through whom are all things, in bringing," etc. That is, God"s boundless resources, his unlimited power and wisdom, were of no avail here; only through Christ crucified was salvation possible. Observe that it did not become God to save in any other way, because:

1. Only thus could salvation be in harmony with Ms majesty. Men say such condescension as is implied in the Deity of Jesus of Nazareth is derogatory to the Godhead; it is inconceivable that the majesty of the Most High should stoop to such a depth. But all God"s attributes are equal; his condescension, therefore, must be as great as his majesty. Because his majesty is infinite, no less than infinite condescension would become him.

2. Only thus could salvation be in harmony with his holiness. The salvation God gives must be consistent with his infinite displeasure at sin. His attributes are inseparable; all that God is is in every part of him, and every deed. As he cannot do what is not love, neither can he do what is not holiness. He could not, then, pardon sin without at the same time uttering his abhorrence of sin. How could he do this apart from the cross?

3. Only thus could salvation be in harmony with his justice. The problem to be solved was how to be "a just God and a Savior;" true to the honor of his Law, the rectitude of his government, the integrity of his word, and at the same time extend mercy to the sinner; how at once fulfill and yet remit the threatened penalty? life salvation could become him in which those requirements were not equally met. How could they be met but in the substitutionary sacrifice of Christ "the Just for the unjust"? (Beware of the theory that the atonement was unjust because God thereby punished the innocent for the guilty. That is not true; God never did that. He took the suffering on himself. He who atoned was God.)

4. Only thus could salvation be in harmony with his love. For one end of the atonement was to reveal God"s love, and so make holiness possible to man; for of that holiness God"s love is the mainspring. The atonement, therefore, must be the highest expression of Divine love. That was only reached at Calvary. It therefore became God to make the Savior perfect through sufferings. Is not the offence of the cross" removed now?

IV IT BECAME GOD, THROUGH THIS SAVIOR PERFECTED BY SUFFERINGS, TO BRING MANY SONS UNTO GLORY.

1. It becomes him to make use of this perfected Savior to the full. Having made Christ a Savior at such cost, it would not become him not to make the greatest use of him. To make such sacrifice to get the power to save and then not to use that power would be inconsistent, would cancel his own undertaking. In consistency God cannot withhold giving this perfect salvation to whosoever will.

2. It becomes him to reward this perfected Savior to the utmost. What shall be the recompense for the Redeemer"s sufferings? What result shall become such woe as his? I see in distant vision "many sons brought unto glory; "a great multitude, which no man can number," etc. Yea, "he shall see of the travail of his soul, and be," etc. C.N.

Vers. 10-13. His exaltation endears his association with his followers. There is a Divine becomingness and suitability in the process of salvation, which suggests that as the Leader of believing souls should pass through sorrow and gain his official perfectness through sufferings which show at what a cost redemption was procured, they qualify him to become an Example to which Christians are to be conformed. He reached his glory through distress and agony, and his followers are through much tribulation to enter into the kingdom of God. He showed himself to be a merciful and faithful High Priest, by his tender compassion for men, and his fulfillment of promise, prophecy, and type; for he was "the end of the Law for righteousness." Looking unto Jesus we overcome impatience and complaint, and waiting upon him we renew our strength; for "if we suffer with him, we shall also reign with him." Motives to sustain us in this career are supplied in these verses, which consist of his gracious avowal of his followers as his brethren, of whom he is not ashamed. They "are horn, not of blood, nor of the will of the flesh, nor of the will of man, but of God," and are sanctified by the Divine Spirit, to a life of separation from evil and consecration to all holiness of life. If Joseph was not ashamed of his brethren for they had all one father and presented them to Pharaoh, much more will our Lord avow his brethren by expressing his love to them and vindication of them. They are now somewhat like him, and are conformed to him as the Firstborn among many brethren. They are not of the world, as he was not of the world, and being joined to him are one Spirit. This truth is confirmed and illustrated by quotations from the pages of the Old Testament. The first is from the twenty-second psalm (ver. 22), where he affirms, "I will declare thy Name unto my brethren." These words denote that our Lord would be the Teacher of his brethren, and are confirmed by his declaration in Joh_17:26, where he said, "And I have declared unto them thy Name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them." Then, like his brethren, he would confide in Jehovah, as it is written in Isa_12:2, "I will trust in him." The citations end with one drawn from Isa_8:18, "Behold, Iand the children which thou hast given me," which are the words of the prophet in a time of prevalent unbelief, when he and his children who had received symbolical names were witnesses for the truth of God. Considering the past work of Christ in suffering to bring many sons unto glory, and his joy in claiming relationship with them, we conclude that he is net ashamed to call them brethren. B.

The Father bringing the sons to glory. Observe

I THE TERMS IN WHICH THE FATHER IS HERE DESCRIBED. Fatherhood is, of course, implied when sonship is spoken of; and this Father is the Being "for whom are all things, and by whom are all things." Here is the great unity towards which, consciously or unconsciously, all things are tending. Here is the cause of all existence, compared with whom all other causes that men analyze and apportion are but as the merest instruments. The assertion here is, of course, not a scientific truth; it is the dictum of the Spirit, the Heaven-inspired feeling with which we look up to the Father of our Teacher, Jesus. All things, not for me, or you, or for a class, a nation, a race, an age, or even the total of human beings, but for God. The consummation is not on earth, but in heaven. In the light of such a description of God, what wonder is it that increasing science should mean the increasing knowledge of harmony, the discovery of ever-deepening connections between things that seem on the surface quite unconnected?

II A PURPOSE OF HIM WHO IS SO DESCRIBED. All things are for him. The question is Do we obediently recognize that stamp and superscription on ourselves which indicates that we are for him? Everything which in its actual existence is just what God wants it to be is moving towards its glory. The seed moves to its glory in the flower, the flower to its glory in the fruit. Unfallen man would have bad to be brought to glory the glory of the perfect man in Christ Jesus. Society was meant to develop into a collection of men and women having in them the same beautiful spirit as was in Jesus. And that is the purpose still, only what should have come through a natural growth has to begin with a regeneration. Constantly in the New Testament is this basis-truth starting up, to remind us of its connection with all a Christian"s efforts, all a Christian"s hopes. God transforms us from his creatures into his children, and then leads us onward to glory.. All who are seeking glory save in the way of sonship are seeking what will prove a mockery when they find it. "Bringing many sons to glory." In this word "many" there is cause for rejoicing and careful reflection. It is not enough to say that men are brought. They are brought as sons; nor are they as a scattered few, one here and there in a generation. They are many. How many is not the question. Here is answered in a measure the query of the disciples, "Are the saved few "?" No, they are always many more than we suppose, guessing by the mere appearance of firings.

III HOW THE LEADER OF THIS BAND OF CHILDREN IS FITTED FOR HIS WORK. The archgov . He who starts the company, giving them the direction. We are the sons of God, and it cloth not yet appear what we shall be; but we know the way in which we are going, and who is before us, responsible for that way being right. The true guide, the true leader, is he who himself has been all the way. This alone will save him from being a blind leader of the blind. He who would lead us must have gone in the way in which we have to go. And because our way is of necessity a way of suffering, his had to become the same. The way of man in any case is a way of suffering, and if he has chosen the motto, "For Christ"s sake," then in proportion as that motto is written on his heart, in that same proportion would some sort of special trial be his lot. And so our very attachment to Christ is in a sense the means of bringing more suffering to him. The truth that Christians are persecuted for Christ"s sake has its corresponding truth, that Christ was persecuted for God"s sake. Jesus was perfected as a Leader by submitting to everything that in this world could come upon the outward man. He showed that there was a way, not round danger, but through danger, to an abiding safety beyond. He did not evade the darkness of the grave he went into it; vanished, as most thought, for ever, and yet to emerge into everlasting light. Well may he ever sound in our ears those words of duty, promise, and hope, "Follow me. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In this verse the apostle expresses, in his own words, what he expressed before in those of the Psalmist. It became him - It was suitable to all his attributes, both to his justice, goodness, and wisdom. For whom - As their ultimate end. And by whom - As their first cause. Are all things, in bringing many adopted sons to glory - To this very thing, that they are sons, and are treated as such To perfect the captain - Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect or consummate implies the bringing him to a full and glorious end of all his troubles, chap. v, 9. This consummation by sufferings intimates,

1. the glory of Christ, to whom, being consummated, all things are made subject.

2. The preceding sufferings. Of these he treats expressly, ver. 11- 18; having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points he interweaves with the following discourse on his priesthood. But what is here said of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever be suffered. By his sufferings, in his life and death, he was made a perfect or complete sin-offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on "the work of faith with power" in our hearts, that alone can sanctify us. Various afflictions indeed may be made subservient to this; and so far as they are blessed to the weaning us from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

captain

leader, or, originator, i.e. one who initiates and carries through. Trans. "author" in Heb 12:2.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The humiliation of the Son justified:

v. 10. For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.

v. 11. For both He that sanctifieth and they who are sanctified are all of One; for which cause He is not ashamed to call them brethren,

v. 12. saying, I will declare Thy name unto My brethren, in the midst of the Church will I sing praise unto Thee.

v. 13. And again, I will put My trust in Him. And again, Behold, I and the children which God hath given Me.

It was to be expected that human reason might register an objection at this point, not understanding the necessity for such a humiliation, for Christ’s suffering and death. But the answer is plain: For it behooved Him, on whose account all things exist and through whom all things came into being, as One who brought many sons to glory, to make perfect the Prince of their salvation through sufferings. The way may seem strange to natural man, a stumbling-block to the Jews and an offense to the Greeks, but that is the way which God, for whom and by whom the universe exists and is preserved, chose in His wisdom. It was a way which fitted well with the essence and attributes of the great God, the Creator and Preserver of all things in heaven and earth, of Him who is Love and whose grace had already, in the time before Christ, led many simple believers to the blessing of eternal glory. It was proper that this God of our salvation should perfect, complete, glorify Jesus Christ, the Prince of our salvation, the man who is the Author and Finisher of our faith, chap. 12:2, by way of suffering and death. Christ’s work would never have reached that perfection which made its blessings available for all men, if it had not been carried out in the manner described in the Gospel.

The next verses contain a proof for this: For He that sanctifies and they that are sanctified are all of One; for which reason He also is not ashamed to call them brethren, saying, I will proclaim Thy name to My brethren, in the midst of the Church I will sing hymns to Thee; and again, I will put My trust in Him; and again, Behold, I and the children which God gave Me. He that sanctifies, Jesus Christ, and they that are sanctified, consecrated to God, the children of God by faith in Christ Jesus, are all of One, of the one Father above, Joh 20:17. And the Lord Jesus is not ashamed to acknowledge this kinship and live up to the obligations which it imposes. He did this even in the prophecy of the Old Testament, as when He called the believers His brethren, Psa 22:22, or when He spoke as a member of the congregation of believers, expressing their and His common faith in God, Psa 18:2; Isa 12:2, or when He stepped before God in His character of Advocate for His brethren, referring to them as the children whom the Lord had given Him, Isa 8:18. This conduct of Christ shows why it was altogether fitting and right for God to choose the way of salvation through His blood as the way to heaven for all men. This idea is now made the subject of a special paragraph.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The gracious title given to Christ, the captain of our salvation; because the whole work of salvation, from first to last, our guidance and conduct through sin and suffering, unto glory and happiness, is committed to him. As a captain he conducts with care, he leads on with power, he discharges his trust with tenderness and love; he goes before us in obedience; in suffering through death, and into glory.

Observe, 2. That God made Jesus Christ the captain of our salvation perfect through suffering; that is, he was consecrated and set apart for the office of a complete priest by his own blood, when he offered himself without spot to God. Every Levitical priest was consecrated by the blood of a beast, sacrificed; Christ was consecrated by his own blood, for no other blood would be accepted. It is called the Father’s act to consecrate and make him perfect; but indeed it was the Son’s own immediate act; the Father’s by designation and appointment, but his own by actual performance, offering himself through the eternal Spirit without spot.

Observe, 3. That Christ being consecrated and perfected through sufferings, hath consecrated the way of suffering for all that follow him to pass through it into glory.

Upon this consecration of the way of suffering by Christ Jesus, a believer’s suffering becomes

1. Necessary and unavoidable; the head and the members must be made conformable to each other, Rom 8:29.

They are thereby made, 2. Useful and profitable: Christ has taken the curse out of the cross, and sanctified the cross to a special end and purpose; hereby likewise all sufferings for the gospel are,

3. Made honourable; no greater honour than to suffer for Christ, The apostles rejoiced that they had the honour to suffer shame for his name. Act 5:41

And lastly, sufferings hereby are made safe to the sons of God, yea, more safe than prosperity by far. Gold is not consumed, but improved and preserved in the furnace.

Observe, 4. That such is the merit and desert of sin, and such the immutability and severity of the justice of God, that there was no way possible to bring sinners unto glory, but by the death and sufferings of the Son of God; or if possible, yet no other way so becoming God, it became him for whom are all things; and so expressive of his love and goodness to a lost world, it would have been unbecoming God, the supreme Governor of the world, to have passed by the desert of sin, without a satisfaction; therefore his wisdom contrived that grace should he exercised, and justice satisfied; that sin should be punished, and mercy magnified; that sinners should be saved, and the glory of God’s attributes secured.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10. We see from this verse that the Lord Jesus Christ actually created this world for His own eternal sovereignty. Hence His deadly conflict with the devil, who had the audacious impudence to attempt to wrest it out of His hands. Jesus is the great and infallible Archetype of universal saintship. Therefore it was pertinent that He should travel this road before them and point out the way. He never claimed perfection in His Messianic office and character till after He suffered crucifixion. Just as He was imperfect in His mediatorship till after He suffered death on the cross, so are His followers imperfect in their Christian character till Adam the first is crucified. Perfect is from the Latin facio, to make, and per, complete. Hence it simply means to make complete. Sanctification is from sanctus, holy, and facio, to make, and just means to make holy. Therefore perfection and sanctification are derivatives from the same Latin facio, and have the same meaning. In the Greek, hagiasmos means holiness and also means sanctification. It is indiscriminately translated holiness or sanctification. Hence you see Wesley was correct when he pronounced perfection, holiness and sanctification all synonymous. Just as it was necessary for the physical nature of Jesus to die in order to the perfection of His Messiahship, so the crucifixion of our Adamic nature is essential to the completion of our Christian character. As the Man Jesus was the only Son of unfallen Adam, his humanity was pure, whereas that of the whole human race is contaminated by the fall. A disciple is a follower of Jesus. None but disciples go to heaven. Hence, if you aspire to a place in heaven, you must follow Christ to the cross and be crucified. He is our infallible Leader. We must walk in His footprints. We must follow Him to the manger, and be born in utter obscurity. This is regeneration. Then we must follow Him to Calvary and be nailed to the cross. Our fallen Adamic nature must die. This is sanctification.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

10. For it became him. It became God, was fitting, and God's purpose. For whom are all things. God, who is over all and possesses all. Paul uses this expression Rom. 11:36; Col. 1:6; 1 Cor. 8:6. The captain of their salvation. Christ, a Prince and a Leader. Perfect. Not perfect in holiness, for he was sinless, but perfectly fitted to be our Savior. To this end it was needful that he should also suffer as one of our race.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. ἔπρεπεν γὰρ αὐτῷ. Πρέπει has four constructions; (1) with dat. and inf. Mat 3:15; (2) dat. followed by acc. and inf. as here; (3) personal as in Heb 7:26; (4) with acc. and inf. 1Co 11:13. Unlike St Paul the writer never enters into what may be called “the philosophy of the plan of salvation.” He never attempts to throw any light upon the mysterious subject of the antecedent necessity for the death of Christ. Perhaps he considered that all which could be profitably said on that high mystery had already been said by St Paul (Rom 3:25; Gal 3:13; 2Co 5:21). He dwells upon Christ’s death almost exclusively in its relation to us. The expression which he here uses, “it was morally fitting for Him,” is almost the only one which he devotes to what may be called “the transcendent side of Christ’s sacrifice”—the death of Christ as regards its relation to God. He develops no theory of vicarious satisfaction, &c., though he uses the metaphoric words “redemption” and “make reconciliation for” (Heb 2:17, Heb 9:15). The “moral fitness” here touched upon is the necessity for absolutely sympathetic unity between the High Priest and those for whom He offered His perfect sacrifice. Compare Luk 24:46, “thus it behoved Christ to suffer.” Philo also uses the phrase πρέπει τῷ θεῷ (Leg. alleg. p. 48, 8). It is a very remarkable expression, for though it also occurs in the LXX. (Jer 10:7), yet in this passage alone does it contemplate the actions of God under the aspect of inherent moral fitness.

διʼ ὅν, i.e. “for whose sake,” “on whose account.” The reference here is to God, not to Christ.

διʼ οὗ, i.e. by whose creative agency. Compare Rom 11:36, “of Him, and through Him, and to Him are all things.” The same words may also be applied to Christ, but the context here shews that they refer to God the Father.

πολλούς. “A great multitude which no man could number” (Rev 7:9-14). The word is used in contrast to the one Captain.

υἱούς. This word furnishes an additional proof that the “having brought” refers to God, not to Christ, for we are called Christ’s “brethren,” but never His sons.

ἀγαγόντα, “having brought.” The subject is involved in the τῷ θεῷ. The use of the aorist participle is difficult, but the “glory” seems to imply the potential triumph of the “sons” in the one finished act of Christ which was due to “the grace of God.” The “Him” and the “having brought” refer to God and not to Christ. God led many sons to glory through the Captain of their Salvation, whom—in that process of Redemptive Work which is shared by each “Person” of the Blessed Trinity—He perfected through suffering. On the Cross the future glory of the many sons was won and was potentially consummated.

ἀρχηγόν. Comp. 1Ma 10:47 ἀρχηγὸς λόγων εἰρηνικῶν. The word also occurs in Act 5:31. In Act 3:15 it means “author,” or “originator,” as in Heb 12:2. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isa 55:4), and then comes to mean “originator.” Comp. Heb 5:9.

διὰ παθημάτων. See note on Heb 2:9, and comp. Rev 5:9; 1Pe 5:10. Jewish Christians were slow to realise the necessity for a crucified Messiah, and when they did so they tried to distinguish between Messiah son of David and a supposed Messiah son of Joseph. There are however some early traces of such a belief. See an Appendix to Vol. II. of the last Edition of Dean Perowne on the Psalms.

τελειῶσαι. Not in the sense of making morally, or otherwise, perfect, but in the sense of leading to a predestined goal or consummation. See the similar uses of this word in Heb 5:9, Heb 7:28, Heb 9:9, Heb 10:14, Heb 11:40, Heb 12:23. The LXX. uses the word to represent the consecration of the High Priest (Lev 21:10). In this Epistle the verb occurs nine times, in all St Paul’s Epistles probably not once. (In 2Co 12:9 the reading of ABDFG is τελεῖται. In Php 3:12 the reading of DEFG is δεδικαίωμαι.)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] For (the connexion with the foregoing, see above. The γάρ renders a reason why the result just introduced by the ὅπως should have been one which the χάρις θεοῦ contemplated) it became (as matter not only of decorum, but of sequence from the data,—‘was suitable to,’ ‘decebat:’ not as matter of absolute necessity, which was not the question here. “The expression here glances at those who found in a suffering and crucified Messiah something unsuitable to the Godhead; and expresses not merely a negative, that it was not unsuitable, not unworthy of God,—but at the same time the positive, that it was altogether correspondent to and worthy of His Being and His Wisdom and His Love, to take this course: that it is so shaped, that he who knows the being and attributes of God, might have expected it. And thus it is indirectly implied, that it was also the most suitable, and that any other way would have been less correspondent to the being and purpose of God. In this sense we have πρέπει τῷ θεῷ and similar formulæ often in Philo: e. g. Leg. Allegor. i. 15, vol. i. p. 53, τί οὖν λεκτέον; ὅτι πρέπει τῷ θεῷ φυτεύειν κ. οἰκοδομεῖν ἐν ψυχῇ τὰς ἀρετάς: De Incorrupt. Mundi, § 13, vol. ii. p. 500, ἐμπρεπὲς δὲ θεῷ τὰ ἄμορφα μορφοῦν κ. τοῖς αἰσχίστοις περιτιθέναι θαυμαστὰ κάλλη. And so elsewhere also ἁρμόττει τ. θεῷ, πρεπῶδές ἐστιν, cf. Carpzov here.” Bleek; who has some excellent remarks on the lingering of the offence of the cross among these Jewish Christians, who, although their ideas of the glory and kingly triumph of the Messiah had been in a measure satisfied by the resurrection and exaltation of Christ, and their hopes awakened by the promise of future glory at His second coming,—yet, in the procrastination of this great event, felt their souls languishing, and the old stumbling-block of Christ’s sufferings recurring to their minds. To set forth then the way of suffering and the cross as one worthy of God’s high purpose, would be a natural course for the argument of the Writer to take) Him, for whom (cf. εἰς αὐτόν in reff.) are all things (not only, “all those things which contribute to man’s salvation,” as Grot., al., but ‘the sum total of things,’ ‘the universe,’ as in the parallel passages. All created things are for God (see below), for His purpose and for His glory) and by whom (by whose will, and fiat, and agency, cf. ἐξ οὗ in ref. Rom., which perhaps would have been the expression here, had not the Writer preferred using the διὰ in its two senses: see below) are all things (who is intended? From the sequel of the sentence there can be no doubt that it is God the Father. For the subject of this clause is there said τελειῶσαι Christ: and this could be predicated of none but the Father Himself. That these expressions are found frequently used of the Son, need be no objection: whatever is thus said of Him as the End, and the Worker, in creation, may à fortiori be said of the Father who sent Him and of whose will He is the expression. As to the reason of this periphrasis here, Calvin well says: “Poterat uno verbo Deum appellare; sed admonere voluit pro optimo id habendum, quod statuit ipse cujus et voluntas et gloria rectus est omnium finis.” And not only this: in introducing the πρέπον of Christ’s sufferings by such a description of God, he reminds his readers that those sufferings also were διʼ αὐτόν—contributing to His end and His glory—and διʼ αὐτοῦ, brought about and carried through by His agency and superintendence. The words are referred to Christ by Theodoret (reading ἔπρεπε γὰρ αὐτόν), Primasius, al., taking τελειῶσαι neuter: Cramer refers this clause to Christ, and πολλ. υἱ. εἰς δόξ. ἀγ. to the Father: Chr. Fr. Schmid refers αὐτῷ to the Father, and διʼ ὅν &c. to Christ: Paulus refers αὐτῷ διʼ ὃν τὰ π. to the Father, and then begins the reference to Christ with διʼ οὗ τ. π. None of these require a serious answer), bringing (a grave question arises: does this clause, πολ. υἱ. εἰς δ. ἀγ., belong to the subject of the preceding, αὐτῷ, διʼ ὃν τ. π. κ. διʼ οὗ τ. π., or to the object of the following, τὸν ἀρχηγὸν τ. σωτ. αὐτῶν? The latter is held by the Commentators mentioned above, who refer the former clause to Christ, and by Erasm. (paraphr.), Estius, Justiniani, Schöttg., Bengel, Pyle, and several others; recently also by Ebrard. It is argued that as τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠγαττωμένον, above, ver. 9, was in apposition with Ἰησοῦν following, so is πολλοὺς υἱοὺς εἰς σωτηρίαν ἀγαγόντα with τὸν ἀρχηγὸν κ.τ.λ. here. At first sight, it forms an objection to this view, that the art. is expressed with ἠλαττωμένον, and not with ἀγαγόντα. And this objection is urged by Bleek. But as Lünemann has pointed out, it is not a valid one. Had the art. been expressed, then τὸν πολλ. υἱ. εἰς δ. ἀγαγόντα and τὸν ἀρχηγὸν τῆς σωτ. αὐτῶν would be co-ordinate clauses in apposition, the latter being slightly emphasized. Whereas with the art. omitted, the former clause is subordinate to the latter—‘the Captain of their salvation, while bringing many sons to glory.’ The arrangement would indeed be exceedingly harsh, but not grammatically inadmissible. There are, however, serious objections to it. It would be contrary to all Scripture analogy, to represent us as sons, in relation to Christ. Nay, in the very next verses, the argument goes on to substantiate the community of our nature with Him by the fact of our being His brethren. And besides, on this hypothesis the sentence would contain little more than a tautology: πολλ. υἱ. εἰς δόξ. ἀγ., and τὸν ἀρχηγὸν τ. σωτηρίας αὐτῶν, being in fact mere assertions of the same thing. So that there can hardly be a doubt that the true application of the clause is to God the Father, the subject of the preceding. And so Chrys., Thl., Œc., Erasm. (annot.), Luth., Calv., Schlichting, Grot., Limb., and many others, and recently Bleek, Lünemann, and Delitzsch. The accusative ἀγαγόντα, after αὐτῷ, will not surprise any Greek scholar: cf. Herod. i. 37, τὰ κάλλιστα … ἡμῖν ἦν, ἔς τε πολέμους κ. ἐς ἄγρας φοιτέοντας εὐδοκιμέειν: vi. 109, ἐν σοὶ … ἔστι ἢ καταδουλῶσαι Ἀθήνας, ἢ ἐλευθέρας ποιήσαντα μνημόσυνα λιπέσθαι … Thuc. ii. 39, περιγίγνεται ἡμῖν τοῖς τε μέλλουσιν ἀλγεινοῖς μὴ προκάμπτειν, καὶ ἐς αὐτὰ ἐλθοῦσαι μὴ ἀτολμοτέρους τῶν ἀεὶ μοχθούτων φαίνεσθαι. See many other examples in Matthiæ, § 536, obs. The most frequent in the N. T. are found in St. Luke, whose style approximates the closest to that of this Epistle: e. g. Luk 1:74: Acts (11:12 v. r.) 15:22; 25:27. The aor. part. ἀγαγόντα is by many taken as an absolute past: so D-lat., “multis filiis in gloriam adductis:” the vulg., “qui multos filios in gloriam adduxerat,” and similarly Luther, Estius, al., and recently Hofmann, Schriftb. ii. 1. 39, referring the expression chiefly, or entirely, to the O. T. saints. These however can hardly be meant; for they cannot be said in any adequate sense to have been led to glory, or to have had Christ for the ἀρχηγός of their salvation. And surely it would be most unnatural to refer the part. to those saints only who had entered into glory since the completion of Christ’s work, but before this Epistle was written. Bleek maintains that the aor. part., with an infinitive, may have sometimes a future sense, and would render, “intending to bring,” &c., da er viele Sohne zur Herrlichkeit fuhren wollte; and he cites for this Bernhardy, p. 383 f.: who however only notices the use of the aor. with verbs of waiting, hoping, expecting, and says that in such cases it has eine entschiedene Richtung zum Futurum. The fact seems to be that it has in all such cases reference to the completion of the action (being a futurus exactus): τὸ κατθανεῖν is to have died,—Anglicè, idiomatically, to die, but the act of death is regarded in both phrases as completed. And similar is the use of the aor. here. In Christ’s being τετελειωμένος, the bringing many sons to glory is completed. Had it been ἄγοντα, we must have rendered, as indeed the E. V. has erroneously rendered now, “in bringing:” so that the Father’s τελειῶσαι of Christ was only a step in the process of leading many sons to glory. But now it is the whole process. We cannot give in idiomatic English this delicate shade of meaning correctly: the nearest representation of it would perhaps be,—‘it became Him.…, bringing, as He did, many sons to glory, to’ &c. Various other renderings are “adducere decreverat,” so Grot., al., and Kuinoel: that it signifies only the manner, without any temporal reference; so, after a long discussion, Tholuck (last edn.): that it is simply present; so Beza, “Ipsa sententia ostendit actum præsentem, non præteritum.” But we need not have recourse to any elaborate and refined interpretations, where the simple force of the tense will serve) many (see reff. Not identical with πάντας, but as there, an indefinite expression, indicating great number, but no more. “πολλούς,” says Delitzsch, “not in contrast to all, but in contrast to few, and in relation to One”) sons (probably in the closer sense; not merely sons by creation, but sons by adoption. This seems necessitated by the next verse) to glory (the expression is not common in this meaning in our Epistle: and is perhaps chosen on account of δόξῃ in ver. 9. It is, that supreme bliss and majesty which rightly belongs to God only—of which His divine Son is (ch. 1:3) the ἀπαύγασμα, and of which believers in Christ are here in their degree partakers, and shall be fully so hereafter. It is the crowning positive result of the negative σωτηρία), to make perfect (τελειοῦσθαι is used often in our Epistle (reff.), and in various references. It is said of the Redeemer Himself, here, and in ch. 5:9; 7:28,—of His people, who τελειοῦνται through Him, 9:9; 11:14, 40; 12:23; and indeed 12:2;—with a general reference, 7:11, 19: see also τέλειος, ch. 5:14; 9:11,—and τελειότης, ch. 6:1. From all this it is evident, that some meaning must be looked for wide enough to include all these senses of the word itself and its cognates. And such a sense is found in the ordinary rendering of the word,—to ‘accomplish,’ or ‘make complete,’ or ‘perfect.’ This accomplishment, completion, or perfecting of Christ was, the bringing Him to that glory which was His proposed and destined end: so Thl., τελείωσιν ἐνταῦθα νοεῖ τὴν δόξαν ἣν ἐδοξάσθη. Estius, “Consummaret, i. e. ad consummatam gloriam perduceret:” and it answers to the δόξῃ καὶ τιμῇ ἐστεφανωμένον of ver. 9: and to the δοξασθῆναι of St. John: and fits exactly the requirements of the other passages in our Epistle where our Lord is spoken of. Nor is such meaning at all misplaced in those passages where we are spoken of: seeing that it is a relative term, and our τελειωθῆναι is the being brought, each one of us, to the full height of our measure of perfection, in union with and participation of Christ’s glory. Some Commentators, from the LXX usage of τελειοῦν τὰς χεῖρας for מִלֵּא אֶת־יַד, in Exo 29:9, Exo 29:33: Lev 8:33; Lev 16:32 (21:10 Grabe on the authority of Codd. Ambros.-marg., Coisl.): Num 3:3, spoken of the consecration of a priest, and of τελείωσις for מִלֻּאִים in reference to the same, and especially for the offering offered on the occasion, in Exo 29:22 ff.: Lev 7:27; Lev 8:21 ff., Lev 8:33 (ἕως ἡμέρα πληρωθῇ, ἡμέρα τελειώσεως ὑμῶν· ἑπτὰ γὰρ ἡμέρας τελειώσει τὰς χεῖρας ὑμῶν),—have imagined that the meaning here and elsewhere in our Epistle is ‘to consecrate:’ and understand the word of the setting apart or consecration of Christ to the high-priestly office. So Calvin (the first, as Bleek thinks, who propounded the view), Beza (in his earlier edd.), a-Lapide, Le Clerc, Schöttg., Peirce, Whitby, al. But Bleek replies well, that such a meaning will not suit the other passages in our Epistle, e. g. ch. 7:11, 19; and that in the LXX itself τελειοῦν τινα is never simply used for consecrating any one (but see Levit. 21:10, Ald. &c.). He also notices the idea of Michaelis, al., that the word in this sense came from the Greek mysteries, and pronounces it to be without proof. Certainly, no such meaning is noticed in the best Lexicons. The word occurs in the sense of ‘ad scopum perducere’ in Herod. iii. 86, ἐπιγενόμενα δὲ ταῦτα τῷ Δαρείῳ ἐτελέωσέ μιν, ὥσπερ ἐκ συνθέτου τευ γενόμενα) the Leader [Author] (ἀρχηγός is illustrated very copiously by Bleek. In its literal sense it is often found in the LXX (see Trommius). Then we have the sense of the progenitor of a race: Τεῦκρος μὲν ὁ τοῦ γένους ἡμῶν ἀρχηγός, Isocr., Nicocl.: see other examples in Bleek. Then that of one who precedes others by his example, they following him. So Herodian vii. 1. 23, ἀρχηγὸς τῆς ἀποστάσεως: 1 Macc. 10:47, ὅτι αὐτὸς ἐγένετο αὐτοῖς ἀρχηγὸς λόγων εἰρηνικῶν: Polyb. ii. 40. 2, ἀρχηγὸν … τῆς ὅλης ἐπιβολῆς. So ch. 12:2, τὸν τῆς πίστεως ἀρχηγὸν κ. τελειωτήν, [where the idea of Author and Completer is so closely allied to that in our verse, that the word Author should have been kept here also.] Hence comes easily the idea of origination; and so it frequently occurs in Greek writers, especially later ones, of the person from whom any thing, whether good or bad, first proceeds, in which others have a share: and sometimes so that it very nearly = αἴτιος. So Xen. Hell. iii. 3. 5, τὸν ἀρχηγὸν τοῦ πράγματος; Isocr. Panegyr. 16, ἀρχηγὸς ἀγαθῶν; and more examples in Bleek. Hence the usage here, and in Act 3:15, where Christ is called ὁ ἀρχηγὸς τῆς ζωῆς, is easily explained: on Him our salvation depends; He was its originator: as Chrys., τουτέστι τὸν αἴτιον τῆς σωτηρίας· ὁρᾷς ὅσον τὸ μέσον· καὶ οὗτος υἱός, καὶ ἡμεῖς υἱοί· ἀλλʼ ὁ μὲν σώζει, ἡμεῖς δὲ σωζόμεθα. εἶδες πῶς ἡμᾶς καὶ συνάγει καὶ διΐστησι· πολλούς φησιν υἱοὺς εἰς δὸξαν ἀγαγόντα· ἐνταῦθα συνήγαγε· τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν· καὶ πάλιν διέστησε. Principally from Bleek’s note) of their salvation, through sufferings (i. e. His sufferings were the appointed access to and the appointed elements of, His glory: see more particularly below, on ch. 5:8, 9. Chrys., al., give a beautiful general application: δεικνὺς ὅτι ὁ παθὼν ὑπέρ τινος, οὐκ ἐκεῖνον ὠφελεῖ μόνον, ἀλλὰ καὶ αὐτὸς λαμπρότερος γίνεται καὶ τελειότερος).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. ἔπρεπεν yap...) For tt became .. Yea,’ the apostle seems to say, ‘taste of death by the grace of God,” for wo, 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 concoption which man can form of the Divine Nature.

ἔπρεπεν) Latt. devebat. Oomp. c. vii. 26; Matt. ili. 15. The word as appliod to God appoars porhaps startling but it is not unfrequont in Philo, eg. Leg. Alieg. 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’ aro trainod (xii. 5 ff) because He, in His infinite love, took humanity to Himself. In Christ we can see the divine end of suffering: suffering consunmated in glory. Chrysostom: ὁρᾷς τὸ παθεῖν κακῶς οὐκ ἔστιν ἐγκαταλελειμμένω».

This ent from ‘fitness’ is distinct from that of logical neccssity (δεῖ v. 1), and of obligation from a position which has been assumed (dere v.17,

δι᾽ ὃν...δι'' οὗ... This description of God, as being the final Cause and the efficient Cause of all things, takes ᾿ the placeof the simplo title because the fitness of Christ's perfection through suffering appears from the consideration of the divine end and method of life.

τῆς δόξης τοῦ srarpos).

Tho phrase is commonly usod of tho work of the Son: ὁ. i. 2; 1 Oor. viii, 6; Ool. i 16; (1 John iv. 9); John i. 3,10; but it cannot be roferred to IIim here, though Athanasius so usos tho wholo clause (Zp. ad Bpisc. Ay. ot Lyb. § 15); and Chrysostom rightly calls attention to this application of δι᾽ οὗ to the Father as shewing that the characteristic use is no derogation from the divine nature of the Son: οὐκ ἂν τοῦτο ἐποίησεν εἶ ye ἐλαττώσεως ἦν καὶ τῷ vig μόνον προσῆκον (ad loc.).

πολλοὺς υἱούς] Christ has been spoken of as ‘the Son.’ Men now are made to share His title (comp. xii. 5). υἱοί. ἀλλ᾽ ὁ μὲν σώζει ἡμεῖς δὲ σωζόμεθα.

11—13. Tho title of ‘sons’ can be rightly applied to Christians as well as to Christ, for, though indifferent senses, they depend on ono Father (2. 11); and this fact is recognised in the Scriptures of the old Covenant (ve. 12, 13).

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.