Hebrews 2:10

{9} For it became {p} him, for whom are all things, and by whom are all things, {10} in bringing many sons unto glory, {11} to make the {q} captain of their salvation perfect through sufferings. (9) He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin. (p) God. (10) First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men? (11) Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of others. (q) The Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.

It became (ἔπρεπεν) Not logical necessity (δεῖ, Hebrews 2:1), nor obligation growing out of circumstances (ὤφειλεν, Hebrews 2:17), 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 arbitrium, but in that which befits the divine nature." For whom - by whom (δι' ὅν - δι' οὗ) For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not equals εἰς αὐτὸν τὰ πάντα unto whom are all things, Romans 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 διὰ applied to God, see on Hebrews 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 (πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα) Const. bringing with him; not with captain, which would mean "to perfect the captain, etc., as one who led many sons, etc." Αγαγόντα 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. Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (Hebrews 2:9).

The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2 Timothy 2:10; Revelation 19:1. To make perfect (τελειῶσαι) 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 (τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν) Comp. Acts 5:31. Ἀρχηγὸς 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.

Hebrews 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 Psalms 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.

Jeremiah 10:7 ; Psalm 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.

Hebrews 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, John 1:12 ; Romans 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, John 16:7 ; Acts 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, Hebrews 2:17-18 ; Hebrews 4:15-16 .

Hebrews 2:10 . Ἔπρεπε , it became ) So Psalm 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 Hebrews 2:8-9 , treat more expressly of glory, (taken) from what goes before, Hebrews 2:7 ; whereas Hebrews 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. Hebrews 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 . Hebrews 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.