Hebrews 2:10
Verse
Context
Jesus like His Brothers
9But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone. 10In bringing many sons to glory, it was fitting for God, for whom and through whom all things exist, to make the author of their salvation perfect through suffering.11For both the One who sanctifies and those who are sanctified are of the same family. So Jesus is not ashamed to call them brothers.
Sermons
David Ravenhill
Smith Wigglesworth
A.W. Tozer
Charles Price
Willie MullanDavid RavenhillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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. Heb 2:10. For it became him, etc. - 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. Heb 2:11. 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 favor, his brethren. Heb 2:12. 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. Heb 2:13. 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. Heb 2:14. 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. Heb 2:15. 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."
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.
Hebrews 2:10
Jesus like His Brothers
9But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone. 10In bringing many sons to glory, it was fitting for God, for whom and through whom all things exist, to make the author of their salvation perfect through suffering.11For both the One who sanctifies and those who are sanctified are of the same family. So Jesus is not ashamed to call them brothers.
- Scripture
- Sermons
- Commentary
(Deeper Waters) Session 1 - the Purpose of the Cross
By David Ravenhill11K1:09:26MAT 6:33JHN 3:161CO 6:19HEB 2:10In this sermon, James emphasizes the brevity and uncertainty of life, comparing it to a vapor that appears for a short time and then vanishes. He urges listeners to acknowledge the will of God in their plans and not solely focus on their own desires. James highlights the danger of seeking worldly achievements and possessions, emphasizing that true fulfillment comes from living for God's purpose. He concludes by reminding the audience that they are not their own, but have been bought with a price, and encourages them to glorify God with their lives.
The Way to Overcome
By Smith Wigglesworth6.5K07:10Audio BooksLUK 21:15JHN 1:13HEB 2:10HEB 13:81JN 4:41JN 5:4In this sermon, the preacher emphasizes the importance of unwavering faith in Jesus. He highlights that those who believe in Jesus are definite in their faith and can trust that what they believe will come to pass. The preacher also emphasizes that God is rich to all who call upon Him and that there is no limit to His power. He encourages believers to put their trust in God and pray for their loved ones and coworkers, so that many may come to know Jesus. The preacher concludes by emphasizing that faith in Jesus is the key to overcoming the world and that love, mercy, and grace are bound eternally to faith.
(Hebrews - Part 10): Jesus Made a Little Lower That the Angels
By A.W. Tozer5.9K39:04ExpositionalGEN 18:25MAT 6:33MAT 28:19HEB 2:10REV 2:10In this sermon, the preacher emphasizes the perfection and flawless nature of God's work. He highlights that God's ultimate goal is to bring many sons under glory. This is achieved through the effective operation of Christ's work, which brings sinners to salvation and instructs them to observe God's commandments. The preacher emphasizes that becoming a Christian is just the beginning of the journey, and God leads believers towards the completion of their sonship. The sermon also emphasizes the importance of cooperating with God in order to minimize suffering and trouble, as God is right in bringing many sons under glory through suffering.
(Hebrews - Part 42): Discipleship
By A.W. Tozer5.0K25:55ExpositionalHEB 2:10HEB 12:5HEB 12:11In this sermon, the speaker emphasizes the importance of discipleship and the discipline of the cross in preparing believers for heaven. He explains that God puts us under discipline to train us and prepare us for our future in heaven. The speaker highlights the need for believers to endure chastening and embrace discipleship as a necessary part of their journey. He contrasts the earthly realm, which he describes as a democracy of the mediocre, with the heavenly realm, where distinctions and crowns exist based on the preparation and discipleship undergone on earth. The sermon is based on the biblical text from Revelation and emphasizes the role of discipline in shaping believers for their eternal destiny.
"Hebrews" Monday - Part 3 (Keswick Convention 2003)
By Charles Price4.2K14:44Keswick ConventionJHN 5:392CO 4:4HEB 1:3HEB 2:10In this sermon, the speaker emphasizes the importance of connecting with the heart of God. He explains that through the indwelling presence of God in our hearts and lives, we become real and fulfill our intended purpose as human beings. The speaker encourages the audience to look to Jesus as the perfect example of what we are meant to be, as he is the radiance of God's glory and the truth about humanity. The sermon also highlights that Jesus is the truth about God, as he is the exact representation of God's being and reveals what God is like.
(Demonology) Principalities
By Willie Mullan2.4K1:10:54DemonologyJHN 14:29EPH 6:10EPH 6:12HEB 2:10REV 1:5In this sermon, the preacher discusses the various ways that the devil can come against the body. Although he doesn't have time to cover all the ways, he provides enough information to make his point. The sermon begins with a call to sing a couple of verses, followed by a prayer for God's blessing and protection. The preacher then talks about the importance of prayer and shares the story of Daniel, an old man who prayed for 21 days to understand a vision. The sermon concludes with the preacher encouraging the congregation, especially the older ladies, to pray and emphasizing the power of prayer in overcoming challenges.
Surrender at the Cross
By David Ravenhill2.4K1:08:59GEN 2:15ACT 17:28ROM 12:11CO 8:6HEB 2:1HEB 2:102PE 2:1In this sermon, the speaker, an old man named James, addresses a young couple who are excitedly talking about their future plans and dreams. James expresses his concern that they have not mentioned anything about the will of God in their plans. He emphasizes the brevity of life, comparing it to a vapor that appears for a short time and then disappears. James encourages the couple to prioritize God's will and to be willing to serve Him, rather than solely pursuing their own ambitions. He references biblical passages that highlight the importance of submission to God and the need for His people to be vessels for His purposes.
The Lord Jesus, Heir of All Things
By Lance Lambert1.8K1:20:47Lord JesusCOL 1:12HEB 1:2HEB 2:10In this sermon, the speaker emphasizes the importance of recognizing our inheritance as children of God through Jesus Christ. He encourages believers not to live as if they are paupers or disconnected from the abundant blessings available to them. The speaker also highlights the significance of the tree of life as a symbol of receiving eternal life through Jesus. He discusses Satan's deception in tempting Adam and Eve with the tree of knowledge of good and evil, and how Jesus' sacrifice on the cross brought darkness and a moment of hesitation in the Godhead. The speaker concludes by explaining that just as we received Jesus by faith through grace, our growth in Him also happens through a series of steps and a continued relationship with Him.
Vocational Fellowship - Part 4
By T. Austin-Sparks1.7K1:08:33FellowshipJER 1:5JER 17:12MAT 26:31ACT 1:8EPH 1:4HEB 1:8HEB 2:10In this sermon, the speaker discusses the concept of evil and its constant presence in the world. They explain how evil works to break up and divide, leaving nothing whole or complete. The speaker suggests that where Christ is given more prominence, the enemy becomes more concerned and seeks to disrupt and disconnect. However, the sermon also highlights the hope of recovery through the Son, who voluntarily came to earth to recover what was lost and testify against the wrongs of the world. Ultimately, the Son took on the evil and its consequences, drawing it onto Himself and offering a solution for redemption.
(Suffering in the Christian Life) 4. Suffering as Testing
By Roy Hession1.5K56:38TestingsMAT 6:331CO 4:91CO 4:132CO 11:232TI 1:8HEB 1:8HEB 2:10In this sermon, the preacher reflects on the challenges and trials faced by the apostles and Christians. He emphasizes their role as fools for Christ's sake, contrasting their weakness with the strength and respect of some Christians. The preacher shares personal experiences of betrayal and the importance of relying on Jesus in difficult times. He then shifts the focus to Jesus himself, highlighting his sufferings and temptations as a qualification for his role as a merciful high priest. The sermon encourages listeners to find comfort in Jesus' understanding of their trials and to trust in his ability to help them overcome.
Hope
By Edgar F. Parkyns1.5K55:01PSA 42:5ROM 15:13HEB 2:10HEB 6:17In this sermon, the speaker discusses the concept of hope and faith in relation to achieving one's heart's desires. He uses metaphors such as a stone in a sling and a DC-10 airplane to illustrate the process of developing hope and releasing it in faith. The speaker also mentions the presence of Catherine Coolman, a preacher who brings the presence of the Lord Jesus and prays for healing. The sermon emphasizes the power of God and encourages listeners to trust in Him for their desires and needs.
God Uses Pain - Part 1
By William Fitch1.4K15:47ISA 41:10ISA 43:2ISA 63:9MAT 10:29JHN 16:33HEB 2:10HEB 13:5In this sermon, the preacher focuses on the theme of God's presence and care in the midst of pain and suffering. He emphasizes that God does not promise exemption from pain, but rather assures his children of his presence and support. The preacher references Isaiah, highlighting how God was with his people in their afflictions and provided redemption and comfort. He also mentions the story of Reverend David Craig, who experienced God's deliverance and received a promise of protection even in the face of imminent execution. The sermon concludes with the reminder that God uses pain to draw his children closer to him and to demonstrate his tender care and sovereignty.
The Heavenly Calling - Part 3
By T. Austin-Sparks1.4K54:35Heavenly CallingHEB 1:1HEB 2:1HEB 2:10HEB 4:12HEB 5:8HEB 12:26This sermon transcript is about the letter to the Hebrew Christians during a time of crisis when the Old Testament system was about to pass away. The letter emphasizes that God is speaking in fullness through his son, Jesus, and urges the readers to take this message seriously. The letter also highlights the different ways in which God spoke in the past, but now speaks in one way through the training of sons. The transcript emphasizes that everything in the letter is from God's standpoint and should not be viewed from a human or worldly perspective.
God's Glory and Our Motives
By Rolfe Barnard1.4K49:58God's GloryJHN 4:34JHN 5:25ROM 8:29ROM 10:17HEB 2:10HEB 9:12HEB 12:1In this sermon, the preacher discusses the importance of having the right motives in our service to God. He refers to a text in the Gospel of John where Jesus speaks about doing the will of God. The preacher emphasizes that our motive should be to bring glory to God and to fulfill His purposes. He also mentions the need for personal holiness and a desire to be like Jesus. The sermon concludes with a reminder that God is at work in the world, saving people by His grace and power.
The Messianic Psalms - Psalm 22 (1)
By Chip Brogden1.1K29:56PsalmsPSA 22:19PSA 22:21MAT 27:35HEB 2:10In this sermon, Chip Brogdon continues his series on the Messianic Psalms. He focuses on Psalm 22, which provides insight into the crucifixion of Jesus. The sermon emphasizes that Jesus took upon Himself the sins of the world and was separated from God on the cross. The passage also describes the ridicule and mockery Jesus faced during His crucifixion. The sermon encourages listeners to rest in the understanding that Jesus willingly endured this suffering for the salvation of humanity.
The Church and the Saviour
By Robert Dowie1.1K57:36SaviourJHN 17:171TH 4:3HEB 2:101PE 1:1In this sermon, the preacher reflects on Psalm 8 and the greatness of God's creation. He emphasizes the question posed in the psalm, "What is man?" and highlights the elevated position that God originally gave to humanity. However, due to the fall of man, humans lost their dominion over creation. The preacher then shifts to the topic of practical sanctification, explaining that God's will for Christians is to be set apart from evil and sin, as stated in John 17:17 and 1 Thessalonians 4:3. He emphasizes the importance of the Word of God in achieving this sanctification.
Isaiah
By J.B. Rowell86942:37PSA 17:15PSA 27:13ISA 5:20ISA 53:5ISA 53:11HEB 2:101PE 2:9In this sermon, the speaker emphasizes the satisfaction that Jesus had in saving souls and transforming lives. He encourages the congregation to be channels of blessing and to live in a way that brings glory to God. The speaker also highlights the profound message of the death and sacrifice of Jesus, urging the listeners to truly understand and appreciate what Jesus has done for them. He challenges the audience to live with purpose and to consider the eternal purpose that Jesus pursued throughout his life.
Houston Colonial Hills Conference 1995-06 7 Aspect of Glory of Christ
By William MacDonald83438:38Glory Of GodPSA 17:8JHN 13:31HEB 2:10HEB 6:10In this sermon, the speaker begins by expressing gratitude to all those involved in the conference. He then introduces the topic of the glories of Christ and reads a verse from John 13. The speaker shares a personal story about a young man who was once wild and involved in drugs but was transformed by encountering Jesus. The sermon emphasizes the willingness of Jesus to give up his positional glory in heaven to come to earth and die for humanity, highlighting the importance of believing in him for eternal life. The speaker also references Philippians chapter 2 to further illustrate this point.
Bristol Conference 1973-01 the Lord Jesus Christ
By Stan Ford78640:46MAT 6:33ACT 1:1HEB 1:1HEB 2:7HEB 2:10HEB 3:3HEB 4:14In this sermon, the preacher emphasizes that God's ultimate subject is His Son, Jesus Christ. The sermon is based on the book of Hebrews, particularly focusing on chapter 3 and chapter 4. The preacher highlights Jesus as the vocal expression of God's force, the vested inheritor of God's universe, and the superior one who is counted worthy of more glory than Moses. The sermon also mentions Jesus as the apostle and high priest, emphasizing his role in salvation and bringing many sons to glory. The sermon concludes by referencing Acts chapter 1 and Hebrews chapter 4, emphasizing Jesus' teachings and his role in the kingdom of God.
Bristol Conference 1973-06 the Lord Jesus Christ
By Stan Ford77038:44ACT 1:1HEB 1:1HEB 2:2HEB 2:7HEB 2:10HEB 3:3HEB 4:14In this sermon, the preacher reflects on the nature of Jesus Christ as both the Son of God and the Son of Man. He emphasizes that anyone can come to Jesus, regardless of their social status or background, as long as they have faith in the blood of the lamb. The preacher quotes Dr. Vole, who describes Jesus as the vocal expression of God's hope, the inheritor of God's universe, and the center of God's plan. The sermon also highlights Jesus as a messenger, a conqueror, a savior, a captain, and a parent, showing his love and compassion for those he has redeemed. Additionally, the preacher references Hebrews 2:1-3 and 2:9-14 to support his points about Jesus' role and significance.
Agelessness
By Hattie Hammond55437:01EternityDEU 33:27PSA 23:4ISA 61:3ACT 17:28HEB 2:10HEB 13:81JN 1:9In this sermon, the speaker emphasizes the importance of living in God consciousness and having a deep relationship with Him. They describe how God is always with us, surrounding us and dwelling within us. The speaker shares their secret to a fulfilling life, which is to fully surrender to God and live in His presence. They encourage the audience to stay connected to God through prayer and His word, and to avoid distractions that may hinder their relationship with Him.
Suffering
By Howard Norrish54637:49GEN 22:12HOS 3:1MAT 6:33HEB 2:10In this sermon, the speaker shares two stories of teams spreading the word of God in challenging circumstances. One team went to a town in Sudan and faced immediate arrest, but were eventually allowed to sell literature and share the Jesus film. The other team faced the test of obedience, similar to Abraham's sacrifice of his son Isaac in the Bible. The speaker emphasizes that obedience to God's will often involves suffering, but it ultimately leads to blessings. The sermon concludes with a story of a community in Sudan turning from Islam to Christianity in just two weeks, after being influenced by previous relief and development work done by Christian organizations.
The Perfecting of the Saints
By Paris Reidhead15347:13HolinessMAT 6:33LUK 24:49HEB 1:1HEB 2:10In this sermon, the speaker discusses the concept of maturation in the Christian faith. He emphasizes that there is no set pattern for implementing this process, but it is a continuous unfolding. The speaker uses the example of the apostle Paul, who despite facing persecution and imprisonment, expresses his desire to know Christ more intimately. The sermon highlights the importance of meeting God's conditions and being filled with the Holy Spirit, which leads to a ministry of fruit, intercession, witness, ambassadorship, authority, and the gifts of the Spirit. The ultimate goal is to reach a place of worship in its fullest sense.
Christ Came to Restore the Glory - No Sunrise Without Sunset
By Major Ian Thomas151:02:49RestorationIndwelling of ChristISA 60:1LUK 4:1JHN 1:14JHN 14:9ROM 8:112CO 4:6EPH 3:19COL 1:15HEB 2:101JN 5:12Major Ian Thomas emphasizes that Christ's mission was not merely to save us from hell but to bring God Himself into our lives, restoring the glory that was lost. He explains that true salvation is about having Christ dwell within us, making our hearts His glorious habitation. Thomas highlights that the life we will enjoy in heaven is the same life we can experience now through Christ in us, and that our purpose is to reveal God's glory through our lives. He stresses the importance of mutual availability between God and man, where we allow God to work through us as we submit to His authority. Ultimately, the sermon conveys that the essence of the Gospel is about restoring our relationship with God and living in His glory here and now.
Hang It on the Wall - a Place for God's Feet in Your Heart
By Major Ian Thomas547:44Christ in Our HeartsLiving FaithDEU 11:10ISA 60:13JHN 10:10ROM 8:91CO 3:16GAL 2:20EPH 1:18COL 1:271TH 5:9HEB 2:10Major Ian Thomas emphasizes the need to give Jesus a rightful place in our hearts rather than relegating Him to mere tradition or decoration, akin to hanging items on a wall. He illustrates how society has depersonalized Christ, treating Him as a seasonal figure rather than the living Savior who desires to dwell within us. Thomas urges believers to move beyond a sterile religion and embrace a vibrant relationship with Christ, who should be enthroned in our hearts. He challenges the audience to consider whether they have made room for God's presence in their lives, highlighting the importance of faith in action rather than mere belief. Ultimately, he calls for a transformation where our lives reflect the fullness of Christ, making us occupied territory for His glory.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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. Heb 2:10. For it became him, etc. - 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. Heb 2:11. 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 favor, his brethren. Heb 2:12. 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. Heb 2:13. 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. Heb 2:14. 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. Heb 2:15. 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."
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.