Hebrews 2

Hebrews 2:1-4

Calling: Jesus Christ the Son of Man Has Come to Lead Us into Eternal Dominion – Hebrews 2:1 to Hebrews 4:13 serves as the second literary section of this epistle, emphasizing mankind’s “heavenly calling” (Hebrews 3:1) to the Gospel in light of Jesus Christ’s calling to make atonement for mankind. The author first exhorts his readers to heed the heavenly calling of the Gospel of Jesus Christ (Hebrews 2:1-4), then gives a doctrinal argument to support this calling (Hebrews 2:5 to Hebrews 4:11), and concludes with a warning passage of divine judgment for those who neglect this heavenly calling (Hebrews 4:12-13). The literary structure of the epistle of Hebrews is primarily built upon the pattern of exhortation, discourse, and warning. Exhortation — Hebrews 2:1-4 Doctrinal Discourse — Hebrews 2:5 to Hebrews 4:11 Warning — Hebrews 4:12-13 Thus, the exhortation and warning passage in Hebrews 2:1 to Hebrews 4:12-13 form a literary device known as inclusio, where the author offers his readers an exhortation (Hebrews 2:1-4) and concludes with a warning for failure to heed his advice (Hebrews 4:12-13).[134] [134] David MacLeon says, “An inclusio marks off a literary unit by using the same word or phrase at the end of a discussion that was used at the beginning.” See David J. MacLeod, “The Literary Structure of Hebrews,” Bibliotheca Sacra 146:582 (April 1989): 185-197, in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 187Outline – Here is a proposed outline:

1. 1st Exhortation: Heed the Heavenly Calling — Hebrews 2:1-4
2. 1st Doctrinal Discourse: God’s Original Commission — Hebrews 2:5 to Hebrews 4:113. Conclusion: Warning in Failure to Heed the Gospel Call — Hebrews 4:12-13

Hebrews 2:5-4

First Doctrinal Discourse: Applying God’s Original Commission to Take Dominion on Earth to the Christian Faith - Hebrews 2:5 to Hebrews 4:11 offers a doctrinal discourse discussing man’s heavenly calling that follows the first exhortation of Heb 2:1-4 for us to heed the Gospel message. The author begins his discourse with a citation from Psalms 8:4-6, which reflects God’s original calling in Genesis 1:28 to take dominion over the earth, as God commissioned Adam to do in the Creation Story (Hebrews 2:5-9). Thus, the author explains to his Hebrew readers that the Gospel call is not a new call, but a call originally given to the Jews in the Old Testament. While man has generally failed in this calling, Jesus Christ came to earth in the Incarnation and fulfilled this divine calling. William Lane correctly said, “Jesus in a representative sense fulfilled the vocation intended for mankind.”[139] It is through heeding our heavenly calling that we will fulfill our original calling in the Creation Story. In order for Jesus to become our Apostle and High Priest, the Son of God (Hebrews 1:1-14) had to fulfill this original calling by becoming the Son of Man, made like His brethren, taking dominion over the earth (Hebrews 2:10-18).

It became necessary for Jesus as the Son of God to partake of flesh and blood through His Incarnation and become our Apostle in order to deliver us from the bondage of Satan through His Atonement and Resurrection and become our Great High Priest by His Exaltation so that He could lead mankind in fulfillment of this divine commission through obedience to the Gospel of Jesus Christ. He now becomes the Apostle and High Priest of our salvation, a role the author compares to Moses as he led the children of Israel in the wilderness (Hebrews 3:1 to Hebrews 4:11). [139] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:5.Outline – Here is a proposed outline:

1. Man’s Original Place of Dominion Over the Earth — Hebrews 2:5-92. Jesus is the Author of our Salvation — Hebrews 2:10-183. Jesus is Apostle and High Priest of Heavenly Calling — Hebrews 3:1 to Hebrews 4:11a) Jesus & Moses as Servants of God — Hebrews 3:1-6b) The Wilderness Journey & the Christian Faith — Hebrews 3:7 to Hebrews 4:11 Man is Crowned with Glory and Honor - While the epistle of Hebrews opens with a description of how God crowned Jesus Christ, His Son, with glory and honor (Hebrews 1:1-4; Hebrews 2:9), the author will also discuss how God created man and crowned him with glory and honor and gave him dominion over the earth (Hebrews 2:5-8). Jesus Christ came to restore mankind to his rightful place of dominion. He has become the Author of our salvation and restoration to dominion upon the earth (Hebrews 2:9-18). This explains why man’s depravity is so worthy of eternal damnation, since he carries the image of God in himself.

Hebrews 2:10-18

Jesus is the Author of our Salvation from Bondage to Restoration and Dominion - Man was originally designed to rule and reign upon the earth in fulfillment of the prophecy of Psa 8:5-7 (Hebrews 2:5-9). However, man fell from this place of authority beginning with the Fall in the Garden of Eden. Therefore, Jesus came in the form of a man, suffered and restored this authority through His Atonement and Resurrection so that we also could be restored to our position of authority as His brethren through our faith in Jesus (Hebrews 2:10-18). This passage of Scripture interprets Psalms 8:5-7 to be a reference to both Jesus Christ, who fulfilled this Bible prophecy, and the Church, who rules and reigns through Christ Jesus (Hebrews 2:10-18). Jesus partook of flesh and blood in order to be the author of our salvation, and He is presently our Great High Priest to help us along this journey. He first paid for our sins, and He is now standing as our High Priest at the right hand of God the Father to bring us to the fulfillment of Psa 8:5-7, which tells us we will reign on earth over all things. Hebrews 2:10-18 explains why Jesus was made, for a little while, lower than the angels. In order for Psalms 8:4-6 to be fulfilled in mankind taking full dominion over the earth, Jesus Christ had to become our brother, one of mankind, and partake of flesh and blood (Hebrews 2:10-13) so that He could lead many brethren from the bondage of the devil (Hebrews 2:14-15) into restoration and dominion over this earth (Hebrews 2:16-18). Jesus’ Faithfulness to God – The faithfulness of Jesus Christ that is described in Hebrews 2:10-18 will be mentioned in the passage that follows it, which is the exhortation to the readers that corresponds to this message. It says, “Jesus…was faithful to Him who appointed Him.” (Hebrews 3:1-2) The Purpose of Jesus’ Coming – In His Incarnation, Jesus accomplished several things in order to secure man’s redemption:

1. He made ineffective the devil (verse 14)
2. He delivered us from the bondages of the devil (verse 15)
3. He became a merciful and faithful High Priest (verse 17) Jesus Our Brother – The declaration in Hebrews 2:10-18 that Jesus calls us brothers is an amazing concept in the Scriptures. If we try to understand our relationship as His brother from our earthly relationships, we can compare it to a family setting. Children are born together in home under their parents. The initial relationship that a son has with his father is submission and obedience. There comes a time when the son grows into a man. This relationship then develops into a more mature level. It is at this time that a grown son becomes a “brother” to his father. He still shows the same respect and honor, but now he enjoys fellowship at a more mature level, in which they now enjoy as relationship that any two brothers might enjoy. Now, in the upcoming passages of Hebrews, the author will focus upon the need to go on into maturity, and not remain children; for a believer cannot enjoy certain privileges unless he grows into a mature child of God. He must grow in his knowledge of God’s word and in the anointings and gifts of the Spirit. This aspect of the Christian walk gives a believer a unique relationship with Jesus Christ in which He is not ashamed to call them brethren. Hebrews 2:10 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. Hebrews 2:10 — “For it became him” – Comments – That is, “it was fitting for Him,” or “proper, right, suitable” for Him. The antecedent is God, who saw it fit to perfect Jesus Christ as the pioneer of man’s salvation through the Passion. Such an offering grace towards mankind properly fits within the character and nature of God.[173] [173] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:10.Hebrews 2:10 — “for whom are all things, and by whom are all things” - Comments – Craig Koester cites similar phrases by ancient philosophers with that used in Hebrews 2:10. He says the early Church used this phrase within the context of New Testament theology to draw a clear distinction between God and His creation.[174] [174] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 226-227.In Hebrews 2:10 the word Greek διά ? is used twice with two different meanings. This preposition is initially used with the accusative case, which denotes “direction, extent, or end of action.”[175] It is then used with the genitive to reflect agency. The phrase “for whom are all things” means that all of creation was directed towards Jesus as Lord and heir of all things in eternity future. The phrase “by whom are all things” means all things were made through the agency of Jesus Christ as the Word of God in eternity past.

Jesus is the agent by which God created all things, and they were created for the Son. In this phrase, we hear the echo of the opening passage to this epistle, which says, “by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Hebrews 1:1) In other words, the epistle of Hebrews opens with the declaration that Jesus Christ the Son of God will inherit and rule over all and He has created all things in the beginning. [175] H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto, Canada: The Macmillan Company, 1927), 91.Within the context of Heb 2:10 where it mentions Jesus’ Passion, it shows us that Jesus Christ did not divest Himself of His divinity in the Incarnation. He remained fully God while becoming fully human. Hebrews 2:10 — “in bringing many sons unto glory” - Comments – Through the atonement of Jesus Christ we are being brought back into our original place of glory and honor that mankind was first given in the Story of Creation, where we were called to take dominion over the earth. The phrase “in bringing many sons unto glory” echoes the charge given by the Lord to Joshua in Joshua 1:2, “go over this Jordan, thou, and all this people, unto the land which I do give to them.” What more important task to be issued to a man, than to the Man Jesus Christ in bringing depraved humanity into a right relationship with God the Father. I have been given many jobs to accomplish in my lifetime, some of them are great enough for me to boast; but of all of the jobs that mankind has ventured to carry out, even as great an as earthly king taking an empire and gathering all of the gold and silver upon earth, no task can be compared to the charge to bring mankind into right relationship with the Father. Yet, Jesus accepted this divine commission from His Father; and He fulfilled it. Jesus wearied Himself upon earth with this task. He awoke a great while before day in order to renew His strength in prayer. He healed the all the multitudes, an exhausting task.

Can you imagine the passion and energy Jesus had to address every sickness in the congregation? Jesus escaped in a boat across the Lake of Galilee to find rest, only to meet the multitudes waiting for Him on the other shore. Neither did He deny them healing as well. This task of bringing sons to glory was not complete at Calvary, although He cried, “It is finished,” regarding His earthly mission. He must now become our Great High Priest and lead us through our journey in this life. His task it will not be complete until every son has been led into His glory.

Now, the glory that awaits us, how do we describe it? As Spurgeon notes, if we are unable to explain the grace of God, of which we have now tasted, how can we attempt to explain the glory of which we have not yet partaken.[176] It will be a glory that exceeds our expectations, ten thousand times ten thousand more wonderful that the greatest pleasures in this earthly life. [176] Charles Spurgeon, “The Captain of Our Salvation,” in The Metropolitan Tabernacle Pulpit, vol. 45, in The Ages Digital Library (Albany, Oregon: AGES Software, 1998), 261.“many sons” – The phrase “many sons” may refer to humanity in general due to the context of this passage, but it especially describes those who have embrace the Gospel. The term “son” shows a relationship of endearment from God towards humanity. In many nations, the term “son” is used broadly for a person who is beloved by a friend. A person may be called a son, daughter, father, or mother by the one who loves them, who is not necessarily a relative. This person is saying that he embraces someone as beloved as dear to him as a member of his own family. He is saying that this person is a part of the family of the human race.

We see the phrase “many sons” used in Hebrews 2:10 in referring to the children of God in relation to Jesus Christ. This term reveals Jesus’ authority over the church. It also reveals that they were born into the kingdom, as a son is born from a father. Jesus also used the term “son” when speaking to the man whom He healed of the palsy. Matthew 9:2, “And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.” “unto glory” - These sons have been crowned with the same glory and honor mentioned in Hebrews 2:7 (Psalms 8:5-7), “thou crownedst him with glory and honour, and didst set him over the works of thy hands.” Our restored position of dominion is fulfilled when we put our faith in Jesus Christ as our Saviour. Note these insightful words from Frances J. Roberts regarding Hebrews 2:10, who says the phrase “unto glory” means God is bringing us into a place of maturity. The more mature we are as believers, the more we reflect His glory. In other words, the more we mature, the more we look like Christ, and reflect His image, or glory: “My people are precious to Me, saith the Lord. No evil shall befall them without My knowledge. My grace have I lavished upon them to conform them to My image. My energies have I given for their nurture and development. I have not simply brought forth children, but am bringing sons into glory. I have rejoiced in their birth, but rejoice more deeply in their maturity.”[177] [177] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 188.Scripture Reference - Note: John 17:22, “And the glory which thou gavest me I have given them; that they may be one, even as we are one:” Hebrews 2:10 — “to make the captain of their salvation” – Word Study on “captain” - Strong says the Greek word ἀρχηγός (G747) means, “a chief leader.” BDAG says it means, “a leader, ruler, prince,” and can refer to an “originator, founder, one who begins.” Koester notes that it is a compound word consisting of ἀρχή (first) and ἄγω (to lead), denoting a both leader or a founder, with the translation “pioneer” reflecting both aspects of this word. Koester says the word ἀρχηγός is used in the LXX for those who led the children of Israel in the wilderness (Numbers 10:4; Numbers 13:2-3) and into battle (Judges 5:15; Judges 9:44; Judges 11:6; Judges 11:11, 1 Chronicles 5:24; 1 Chronicles 8:28; 1 Chronicles 26:26, 2 Chronicles 23:14, Nehemiah 2:9, Jdt 14:2).[178] William Lane believes the word may allude to the roles of pagan gods of Greek and Roman mythology and prefers the English translation “champion.”[179] This Greek word is used four times in the New Testament (Acts 3:15; Acts 5:31, Hebrews 2:10; Hebrews 12:2). Luke calls Jesus Christ the “ἀρχηγός of life” (Acts 3:15), and “ἀρχηγός and Saviour” (Acts 5:31). The author of Hebrews will use the analogy of Jesus Christ and Moses, who led the children of Israel in the wilderness (Hebrews 3:1-6). Jesus will later be called the author and finisher of our faith (Hebrews 12:2). [178] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 228. [179] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:10.Acts 3:15, “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.” Acts 5:31, “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Hebrews 2:10, “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.” Hebrews 12:2, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Comments - Jesus paved our way to salvation as the pioneer of our redemption (Hebrews 12:2). He did this through His Incarnation (Philippians 2:8) and through His obedience (Hebrews 5:8). Philippians 2:8, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” Hebrews 5:8, “Though he were a Son, yet learned he obedience by the things which he suffered;” Joshua, the son of Nun, was the captain of Israel’s salvation as he led them in the conquest of the land of Canaan. In like manner, Jesus Christ has become the captain of our salvation. This phrase echoes the divine commission of Joshua, which says, “go over this Jordan, thou, and all this people, unto the land which I do give to them” Joshua’s leadership required perfect obedience; for if he failed, the people would not be able to go into the Promised Land. Jesus was perfect in His obedience. It was necessary for Him to suffer. It was necessary for Him to fast forty days and to hunger, and to be weary in ministry.

It was necessary for Him to be spit upon, to have the crown of thorns pressed upon His head and into His bleeding scalp, in order to fulfill Scripture; it was necessary for Him to be mocked and scourged near death so that His flesh was torn and ripped from His body, to bear the cross on His shoulders until He collapsed, to have the nails driven through the palms of His hands and His feet, for a sword to be thrust through His side, for Him to die for you and me. He became our Captain through all of this suffering. I have to reconcile my discomforts as a missionary in Africa. I have to remember my calling to this ministry; I have to believe that my discomforts are necessary in order to accomplish my task of bringing the Gospel to the nations. I have to be convinced that the greater the sacrifice, the great the eternal reward. Jesus Christ was totally convinced that you and I were worth His suffering. Hebrews 2:10 — “perfect through sufferings” – Comments – The questions is often asked by commentators how the Son of God, who is introduced as “being the brightness of his glory, and the express image of his person” (Hebrews 1:1), has need to be made perfect. F. F. Bruce defines this perfection as “qualified in every way to be their high priest.”[180] Charles Trentham says that Christ’s perfection was, “…to make him completely adequate for his task.”[181] William Lane cites nine uses of the verb τελειῶσαι in the LXX “to signify the act of consecrating a priest to his office,”[182] a ceremony that involved the sprinkling of blood. In other words, the pre-incarnate Christ was not qualified to be man’s advocate and High Priest before God until He Himself partook of flesh and blood and conquered sin, death, and the grave. John Piper says that Jesus began with an untested obedience and that through suffering His obtained a tested obedience.[183] This tested and proven obedience is His perfection. [180] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 52. [181] Charles A. Trentham, Hebrews- Revelation General Articles, in The Broadman Bible Commentary, vol. 12, ed. Clifton J. Allen (Nashville, Tennessee: Broadman Press, 1972), 27. [182] Note Exodus 29:9, 29, 33, 35; Leviticus 4:5; 8:33; 16:32; 21:10; Numbers 3:3. See William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:10. [183] John Piper, “Hebrews 2:9-13 - Our Captain Made Perfect Through Suffering,” Gateway Media [on-line]; assessed 24 September 2011; available from 9&select_id=4134; Internet.Scripture References - Note: Philippians 3:10, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;” 1 Peter 4:14-16, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” Hebrews 2:10 — Comments – Hebrews 2:9 refers to the Passion of Jesus Christ, whose sufferings were greater than what any man had endured. Hebrews 2:10 says that this suffering was necessary because Jesus was made perfect through it. It was also necessary and proper for Christ to suffer in order to fulfill Scripture (Matthew 16:21, Mark 8:31, Luke 24:7; Luke 24:26; Luke 24:44, John 3:14, Acts 3:18).[184] An atonement for sin was necessary in order for God’s wrath against mankind to be appeased. The blood of the Son of God was the only atonement acceptable to God for the sins of mankind. [184] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 226.Hebrews 2:11 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, Hebrews 2:11 — “For both he that sanctifieth and they who are sanctified are all of one” – Word Study on “of” – The Greek preposition ἐκ may be translated “from,” so that this verse could say that we are all from one (God). The pronoun ἑνὸς can be masculine or neuter, so that its antecedent is either God (masculine), or flesh (neuter). Thus, the text can read either “all of one (God)” or “all of one (family).” Comments – The Old Testament priest was ceremoniously consecrated with beautiful garments and the sprinkling of blood in order that he might be sanctified for his priestly office (Exodus 28-29). The reference to Christ’s perfection, or consecration, in the previous verse blends into the statement of His sanctification. We are one with Christ Jesus in two different aspects. We are one in that we all have partaken of flesh and blood and we all must face death. In addition, we are one with Christ spiritually, just as a husband and wife become one in spirit. Although the wife is subject to the husband, she is a partaker in all of his possessions and honor in this life. Likewise, we are one with Jesus. What is His is ours. Thus, we share with Christ in being crowned with glory and honor and in His sanctification. We have been cleansed from defilement of sin and sanctified as God’s children through Christ’s Atonement. We are all of one because we were made for each other. Have you ever heard two people in love say that they were made for each other? Just like this couple, we are the perfect match for Jesus, the compliment and bride made for Christ Jesus. He would have no other way, than for you and I to spend eternity with Him. He is the Romeo romancing Juliet. He is the handsome prince rescuing the endangered princess.

He is the great hero in the movie that sets the heroine free. Why? Because we are destined for Him; He is in love with us. Together, we are one. God made no mistakes in His creation. He ended each day saying that what He created was good.

In God’s eyes, you and I are good, We qualify to be rescued in the great rescue plan made by God before the foundation of the earth. It cost Him everything to rescue you and I. We are now one with Him because we are a part of His original design, and He never says, “this is bad,” for all He created is good. He is not ashamed to be our friend and Lover. Scripture Reference - Note: John 17:22-23, “And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” Hebrews 2:11 — “for which cause he is not ashamed to call them brethren” – Comments – Koester notes that these Jews living in pagan societies were often treated with contempt, a fact mentioned within the Epistle itself (Hebrews 10:32-34; Hebrews 13:13-14).[185] However, Jesus is not ashamed to call those who believe in Him “brethren” because He partook of flesh and blood and became one of us. When we are born again, we become one with Him (John 17:21). The term “brethren” describes equal rank with Jesus being the first-born among many brethren (Romans 8:29). As brethren, we all equally share in having dominion upon the earth with Jesus Christ as our brother in fulfillment of Psa 8:5-7. Within society, the term “brother” implies those with the same social views and unity among individuals. [185] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 230.John 17:21, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” Romans 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” Illustration of the Concept of Brotherhood - I would like to take a minute to explain the importance of brotherhood. Brotherhood is something we do not think much about in the United States because we are so independent in our lifestyles. However, once you go overseas, independence is not what people value as much as identification with something of value. Overseas, people enjoy being identified with the local church. I have observed how the Church choir members in the nation of Uganda come to church in the same public transport, ladies wear the same attire and hairdos. In America, we may wear the same choir robes for the duration of the service; but we will take them off as soon as possible.

In America, we drive to church in separate cars, all unique in color and shape; ladies look in the church service for someone wearing the same dress, hoping they are unique. Americans are very independent minded; but identification is the opposite, and this mindset can be found in many nations of the world.

Identification is brotherhood. It is a sense of belonging together and sharing everything in life together. I have learned the value of brotherhood in Uganda as a manager of a Christian television station. Because we are very front and center in the nation, in our early years we have had big government bullies try to push us around. In fact, on three occasions, we have had to go to the Ugandan State House and ask for help. In a sense, those who helped me were my brothers. There were times I had to put my boxing gloves on and fight for my ministry’s civil rights. Those were times that I needed someone somewhere in the nation that saw me as their brother.

I was able to get acquainted with the Inspector General of Police in Uganda named Francis Lwega. After that, when I was pulled over by traffic police and harassed,, I would simply tell them that I would call my friend Francis Lwega, and the police would leave me alone because they recognized this name. Several years ago, our television ministry had a dispute with the chairman and Uganda Broadcasting Corporation, who regulated the broadcasting industry in the nation. I wrote a letter to the President Museveni and I said that I need help. A few days later, I received a call from the president of the nation and he stepped into this dispute. He became my brother in this dispute.

I prevailed in this dispute. I have learned to be friends with key people in the nation of Uganda who have the strength and character to help me overcome the big bullies.

These are my brothers. In the same way, Jesus is our brother; and He is the Captain who will lead you through troubled times. I am telling you, you cannot walk through life and fulfill the Great Commission of spreading the Gospel across the world without your big brother, Jesus Christ, helping you. Our original purpose and intent in Uganda as a Christian television station would have failed years ago had we not developed friendship in the government. I have a number of other friends in Uganda in key places; and I keep their phone numbers at hand. I do not call them all the time; but when I really need help, I will call a friend, a brother. Scripture Reference – Jesus Christ referred to believers as “brothers” a number of times during His earthly ministry. Paul makes a similar reference in his epistle to the Romans. Matthew 12:48-50, “But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” Matthew 25:40, “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Matthew 28:10, “Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.” John 20:17, “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” Romans 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” Hebrews 2:12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. Hebrews 2:12 — “in the midst of the church” – Comments - The Greek word εκκλησία translated “church” in the New Testament literally means, “an assembly or congregation.” It is used in the LXX to denote the congregation of the children of Israel. Koester notes that this word was also used for civic gathers in the Greco-Roman society.[186] The εκκλησία of the New Testament is but an extension of the children of Israel for those who accepted Jesus as the Messiah (Romans 9-11). The early Christian converts saw themselves as connected with the “ekklesia” of the Old Testament.[187] This is why Paul called the New Testament Church the “Israel of God” in his epistle to the Galatians. [186] Craig R. Koester, Hebrews, in The Anchor Bible, eds. William Foxwell Albright and David Noel Freedman (New York: Doubleday, 2001), 230. [187] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 84.Galatians 6:16, “And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” Hebrews 2:12 — Comments - Hebrews 2:12 gives us a quote from Psalms 22:22, which comes from a Messianic passage describing the crucifixion of the Lord Jesus Christ (Psalms 22:1-21), followed by a passage on praise (Psalms 22:22-27), and a declaration of the restoration of righteousness upon the earth (Psalms 22:28-31). Thus, this verse is quoted within the context of the Passion (Hebrews 2:9) and Resurrection of Jesus Christ (Hebrews 2:10), and justification of the saints (Hebrews 2:11). Jesus’ Passion and death is vindicated by His victory in the Resurrection and redemption of God’s children. The words of the Messiah have turned from sorrow to joy. Psalms 22:22, “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.” The brethren and the Church are one and the same. Hebrews 2:13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Hebrews 2:13 — Comments – In Hebrews 2:13 the author appears to quote from the LXX by taking excerpts from Isaiah 8:17-18. Isaiah 8:17 reads, “And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.” (KJV) Brenton, “And [one] shall say, I will wait for God, who has turned away his face from the house of Jacob, and I will trust in him.” (Isaiah 8:17) Isaiah 8:18 reads, “Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.” (KJV) Brenton, “Behold I and the children which God has given me: and they shall be [for] signs and wonders in the house of Israel from the Lord of hosts, who dwells in mount Sion.” (Isaiah 8:18) This Old Testament passage in the book of Isaiah says that Jesus Himself and the Church will put their trust in God. Jesus was required to trust in God in the midst of His trials, just as we are required to do. He would not have asked us to do something that He Himself was not willing to do. In Hebrews 2:12-13 we have a clear reflection, a clear testimony, of Jesus’ Resurrection, after having partaken of flesh and blood and suffered on Calvary; so, we are his brothers. Although we are “tortured, have trial of cruel mockings and scourgings, yes, even of bonds and imprisonment, stoned, they were sawn asunder, tempted, slain by the sword, wandering about in sheepskins and goatskins; being destitute, afflicted, tormented,” in all of this, He is not ashamed of us. Hebrews 2:13 — Scripture References - “And again, I will put my trust in him” - Note similar verses: Psalms 18:2, “The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.” Isaiah 12:2, “Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.” “And again, Behold I and the children which God hath given me” – Note similar verses: John 10:29, “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” John 17:6, “I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.” John 17:9-12, “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.” Hebrews 2:12-13 — Comments – Two Old Testament Witnesses of the Church as Jesus’ Brethren – The author of Hebrews offers two Old Testament witnesses (Psalms and Isaiah) that the Church is to share in Jesus’ glory and honor and in all things that are made subject to Him. The Church will rule and reign with Him (2 Timothy 2:12, Revelation 20:6). 2 Timothy 2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny us:” Revelation 20:6, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” Note that it is Jesus who is saying these things. Yet, in the Old Testament passages, they were spoken through the Psalmist and through Isaiah. So, it demonstrates the fact that the Psalmist and Isaiah were speaking by the inspiration of Holy Spirit. Hebrews 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; Hebrews 2:14 — “Forasmuch then as the children are partakers of flesh and blood” – Comments – The term “children” connects the thoughts of the previous verse, and is a quote from Isaiah 8:18, “Behold I and the children which God hath given me.” Hebrews 2:14 — “he also himself likewise took part of the same” – Comments – The Greek word translated “same” in English is in the plural, so that it means, “same (things).” Jesus also partook of both flesh and blood. In other words, He was fully human as well as fully God. Scripture Reference - Note a similar verse: John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” Philippians 2:7, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:” 1 Timothy 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Hebrews 2:14 — “that through death he might destroy him that had the power of death, that is, the devil” – Comments - Hebrews 2:14 tells us that Satan “had” the power of death. This means that he no longer has the power over death; for all power and authority has been given unto Christ Jesus at His resurrection. The Devil’s destruction has not reached its fulness, but is in progress, culminating with his eternal destruction in the lake of fire (Revelation 20:10). Revelation 20:10, “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” Scripture Reference - Note similar verses: Luke 10:18, “And he said unto them, I beheld Satan as lightning fall from heaven.” John 12:31, “Now is the judgment of this world: now shall the prince of this world be cast out.” John 16:11, “Of judgment, because the prince of this world is judged.” 1 John 3:8, “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” Revelation 12:11, “And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.” Hebrews 2:14 — Comments - The verb κοινωνέω (partake) is use in the perfect tense in Hebrews 2:14, while the verb μετέχω (share) is the aorist tense. Paul Ellingworth paraphrases Hebrews 2:14 using this distinction of Greek verb tenses to read, “the ‘children’ share permanently with one another a common human nature, and at a particular time Jesus himself also shared it with them.”[188] [188] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 171.Ellingworth believes the verbs κοινωνέω and μετέχω in Hebrews 2:14 are essentially interchangeable in meaning, reflecting stylistic variety, as noted earlier regarding the use of ὁράω in Hebrews 2:8 and βλέπω in Hebrews 2:9.[189] [189] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 171.Jesus Christ could not die because He was immortal, but as flesh and blood He took upon Himself the mortality that held mankind in bondage. As a man, Jesus now could die for our sins. Although we did not have the power over death, Jesus Christ Himself held the power over death, even in the grave, because He never ceased being God. Hebrews 2:15 And deliver them who through fear of death were all their lifetime subject to bondage. Hebrews 2:15 — Comments – Although we were destined to reign over the earth in the Story of Creation, because of the fall of man and the resulting penalty of death, we became servants of the one who deceived Adam and Eve, which is the devil. Man’s fear of death became the “king of terrors,”[190] for no greater fear on earth exists than that which threatens man with physical death. Although Jesus destroyed the power of the devil in order to deliver mankind from the bondage of fear, no one can experience that deliverance until they heed the Gospel call. A person must heed the Gospel in order to experience deliverance and freedom from sin and Satan. Spurgeon described “death” as “Satan’s masterpiece.”[191] The greatest accomplishment of his wicked enterprise was to bring death upon mankind, the pinnacle of God’s creation. [190] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 51. [191] Charles Spurgeon, “The Destroyer Destroyed,” in The Metropolitan Tabernacle Pulpit, vol. 4, in The Ages Digital Library (Albany, Oregon: AGES Software, 1998), 20.Through faith in Christ Jesus, we have been called unto liberty, not back into bondage (Romans 8:15). Due to the fear of the death of finances, health, job, marriage, family, etc., a man will place himself in bondage by making fear-based decisions. Thus, through that fear, man puts himself under Satan’s dominion. Satan operates in this world through fear. He moves people and controls them by making them live in fear. This fear brings them into bondage to him. Romans 8:15, “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Illustration of the Concept of Fear of Death - I have seen the concept of “fear of death” very clearly illustrated in my life and ministry as a missionary while working overseas in a nation fear-based. Did you know that the world lives in fear: tremendous fear? My Father-in-law lived in Saudi Arabia for a few years and explained how fearful the people are about committing a crime, since the penalty for theft and other petty crimes is beheading. The Islamic nations are very fear-based in their culture. I live in Africa where people are terrified of government leaders. We are unique in the United States in that we make decisions as individuals and as a society that is faith-based.

In other words, we do things because it is the right decision to make and not because we are afraid of someone. However, such faith-based thinking does not happen in most of the world, generally not in non-Judeo-Christian cultures. In many nations, decisions are very fear-based. In Christ Jesus, we have been rescued from that bondage of fear. Hebrews 2:16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Hebrews 2:16 — “For verily he took not on him the nature of angels” – Word Study on “took” – BDAG says the Greek word “took” (επιλαμβάναι) (G1949) literally means, “to take hold of, grasp, catch,” but can be used figuratively to mean, “be concerned with, take an interest in, help.” Therefore, there are two predominant shades of meaning used in modern English translations.

1. Literally - to become like: KJV, “he took not on the nature of” RWebster, “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.” BBE, “For, truly, he does not take on the life of angels, but that of the seed of Abraham.”
2. Figurative - to help: ASV, “For verily not to angels doth he give help, but he giveth help to the seed of Abraham.” NIV, “For surely it is not angels he helps, but Abraham’s descendents.” RSV, “concerned with” Comments – God loves the angels, and they are an important part of God’s creation and plan. However, Hebrews 2:16 reveals that God made no provision in His plan of redemption for the fallen angels, including the devil. The reason is that these creatures sinned willfully while dwelling in the presence of God and chose to rebel against him. This was not so with man’s fall, since he has sinned in ignorance (Acts 17:30). Acts 17:30, “And the times of this ignorance God winked at; but now commandeth all men every where to repent:” Hebrews 2:16 — “but he took on him the seed of Abraham” – Comments – The phrase “seed of Abraham” refers to one of the greatest promised of the Old Testament. God promised Abraham that the Messiah would come through his seed (Galatians 3:16). Paul calls believers the seed of Abraham (Galatians 3:29). Thus, this seed does not include the ungodly (even of Jewish descent), who refuse to submit themselves to the Saviour of the souls, Jesus Christ. The prophecy found in Psalms 8:4-5 does not refer to angels taking dominion upon the earth, but to God’s children, who are called “the seed of Abraham” in Hebrews 2:16. Galatians 3:16, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” Galatians 3:29, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” We note that Abraham was called a “friend of God.” Perhaps one reason why is because the Canaanites saw God’s favor upon Abraham, and they noted God’s divine providence throughout his life. Although Abraham dwelt in the land of Canaan, where he had no real friends, his friendship with God brought him widespread recognition among the city states of ancient Canaan. James 2:23, “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.” Scripture References - Note other Scriptural references to the seed of Abraham. Some scholars believe the author of Hebrews took the phrase “seed of Abraham” from Isaiah 41:8-10.[192] [192] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 222.Isaiah 41:8-10, “But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.” Note also: Galatians 4:4, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,” Hebrews 2:16 — Comments – A comment should be made regarding the absence of the Greek articles preceding angels and the seed of Abraham mentioned in Hebrews 2:16, which is similar in structure to the phrase “God has spoken to us by Son” (Hebrews 1:2). The absence of the Greek article means that these words or phrases refer to a distinction of class, rather than to individuals. (The definite article identifies an individual within a class, while its absence includes an entire classification. In other words, there is the heavenly class of angels, and there is the individual angel named Michael.) Jesus partook of the “class” of human flesh and blood, rather than the class of angels.[193] [193] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 223.The verb ἐπιλαμβάνομαι is used in the present tense. If this word is translated literally to mean, “grasp, take hold of,” then the aorist tense (past tense) must be used (as in the KJV); however, the figurative sense of “help” allows us to interpret Hebrews 2:16 in the present tense to mean that Jesus is continually involved in our daily lives. F.

F. Bruce offers perhaps the better definition saying that “‘taking hold’ carries with it the idea of help and deliverance.” He supports this statement by citing the use of this verb in Hebrews 8:9, “…when I took them by the hand to lead them out of the land of Egypt…”[194] Paul Ellingworth notes that “the present tense would be inappropriate for a reference to the incarnation,”[195] since the incarnation was a past event best expressed by the aorist tense. [194] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 51. [195] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 177.Hebrews 2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. Hebrews 2:17 — “Wherefore in all things it behoved him to be made like unto his brethren” – Comments – “Wherefore” - Paul Ellingworth believes Hebrews 2:17 a serves this passage of Scripture by summing up Hebrews 2:10-16 regarding Jesus’ Incarnation, noting the use of ὅθεν as a stronger conjunction than γὰρ.[196] [196] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 180.“in all things…to be made like unto his brethren” - Jesus was all man (Hebrews 2:17) and all God (Colossians 2:9), fully human and fully divine. Gregory Nazianzen discusses how it was necessary for Christ Jesus to be fully man in order to fully redeem mankind.[197] The reference to the brethren picks up a key word from Hebrews 2:10-13, which emphasized Jesus’ close relationship with God’s children.

Hebrews 2:17 amplifies the fact that He was made like us in every aspect, since the phrase κατὰπάντα (all things) has been fronted in the sentence structure. In order for His Atonement to be complete, it was necessary for His humanity to be complete as well. [197] Gregory Nazianzen Letters: Division 1 - Epistle CI: To Cledonius the Priest Against Apollinarius. See Gregory Nazianzen, in A Select Library of the Nicene and Post-Nicene Fathers, Second Series, vol. 7: Cyril of Jerusalem and Gregory Nazianzen. ed. Philip Schaff (Oxford: James Parker and Company, 1894), 440.Colossians 2:9, “For in him dwelleth all the fulness of the Godhead bodily.” “it behoved him” - Paul Ellingworth says the word ὀφείλω “indicates moral obligation rather than the pressure of force.”[198] [198] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 180.Scripture Reference - Note: Philippians 2:7-8, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” Hebrews 2:17 — “that he might be a merciful and faithful high priest in things pertaining to God” - Comments – Jesus Christ partook of mortal flesh and blood in order to understand and sympathize with mankind’s weaknesses; yet, He had to be sinless as a man in order to serve as High Priest in behalf of man’s sins. This two-fold qualification for priesthood is mentioned shortly as “apostle” and “high priest” (Hebrews 3:1-2). Jesus can now be merciful towards men having suffered as a man, and He was faithful towards God because of His obedience to the Cross. Thus, James 2:13 says, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.” The closest Old Testament motif of a faithful high priest is found in the prophet Samuel (1 Samuel 2:35). 1 Samuel 2:35, “And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.” Hebrews 2:17 — “to make reconciliation for the sins of the people” – Word Study on “make reconciliation” – Strong says the Greek word ἱλάσκομαι (G2433) means, “to conciliate, to atone for sin), to propitiate.” Allen says this word refers to an atonement for sins with the intent of “averting” God’s wrath, thus the element of propitiation.[199] William Lane says “propitiation” is favored over “expiation” because of the use of ἱλάσκομαι in Classical literature as well as the LXX.[200] [199] David L. Allen, Hebrews, in The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 35, ed. E. Ray Clendenen (Nashville, Tennessee: B & H Publishing Group, 2010), 224. [200] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:17.New Testament uses of ἱλάσκομαι (Luke 18:13, Hebrews 2:7) and its derivatives ἱλασμός (1 John 2:2; 1 John 4:10) and ἱλαστήριον (Romans 3:25, Hebrews 9:5) on a number of occasions. For example, the Greek verb ἱλάσκομαι (G2433) (“reconciliation”) is used in Hebrews 2:17, which means, “to conciliate, to atone for (sin), to be propitious” (Strong), and “expiate” (BDAG). It carries the idea of making a payment in order to appease God’s wrath. Hebrews 2:17, “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” The Greek word ἱλασμός (G2434) (merciful), which means, “an atonement, an expiator.” The Enhanced Strong says it is used 2 times in the New Testament (1 John 2:2; 1 John 4:10), being translated in the KJV as “propitiation 2.” 1 John 2:2, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” 1 John 4:10, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” The Greek noun ἱλαστήριον means, “that which expiates or propitiates, a means of expiation, a gift to procure expiation” (BDAG). This word is used twice in the New Testament Romans 3:25, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;” Hebrews 9:5, “And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.” Another family of Greek words that are translated as “reconcile” in the New Testament is:

1. The Greek word καταλλαγή (G2643) means, “restoration to (the divine) favor” (Strong), or “reconciliation” (BDAG) The Greek word καταλλάσσω (G2644) means, “to reconcile” (BDAG). Several uses of this word are: Romans 5:10-11, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” Romans 11:15, “For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” 1 Corinthians 7:11, “But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.” 2 Corinthians 5:18-20, “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”
2. The Greek word δίαλλασσομαι (G1259) means, “to change thoroughly, to conciliate” (Strong), or “become reconciled” (BDAG). Strong says it comes from two Greek words: (διά) - Through or within (G1223) (αληθως) - Truly (G230) This Greek word is used in Matthew 5:24, “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”
3. The Greek word ἀποκαταλλάσσω (G604) means, “to reconcile fully” (Strong), or “reconcile” (BDAG). Strong says it comes from two Greek words: (από) - Away from (G575) (καταλλάγσσω) - To reconcile (G2644) Note the uses of this word: Ephesians 2:16, “And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:” Colossians 1:20-21, “And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled”Comments – F. F. Bruce says that Jesus accomplished what every high priest under the Law only did symbolically, which was to do away completely with the sins of the people and remove entirely the “barrier” that stood between them and God.[201] [201] F. F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition, and Notes, in The New International Commentary on the New Testament, ed. F. F. Bruce (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964), 53.Hebrews 2:17 — Comments – Hebrews 2:17 reflects the central theme of the book of Hebrews, which is the High Priesthood of Jesus Christ. This verse echoes the language of the Mosaic Law when it describes the office of the high priest making atonement for the “sins of the people.” His incarnation allows his identification with mankind to be complete.[202] [202] William L. Lane, Hebrews 1-8, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 47a, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Hebrews 2:14.Hebrews 2:18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Hebrews 2:18 — Word Study on “to succor” – Strong says the Greek word “succor” (βοηθέω) (G997) means, “to aid or relieve.” BDAG says it means, “furnish aid, help, come to the aid of.” Strong says this comes from two words, (βοή) (G995), meaning, “a cry,” plus (θέω), meaning, “to run.” Thus, it literally means, “to run to the cry of.” Within the context of a discourse on Jesus Christ as our Great High Priest, this help implies prayer and intercession to the Father in behalf of His brethren. Hebrews 2:18 — Comments – The use of the perfect tense for πάσχω can indicate that Jesus’ suffering took place in the past, but its effects linger into the present, or it can indicate that Jesus suffered for a period of time reaching a climax at His death.[203] [203] Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, in The New International Greek Testament Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993), 191.What does Jesus Christ help us to overcome? Within the context of Heb 2:5-18, He is restoring us to our original place of dominion upon the earth. How does Jesus Christ now help them who are tempted? As High Priest, Jesus is now our intercessor so that we can persevere and overcome in this life. Therefore, the following lengthy passage of Scripture (Hebrews 3:1 to Hebrews 10:18) will discuss at length the office of Jesus Christ as our Great High Priest, who ever lives to make intercession for the saints. The author of Hebrews will refer to this principle of Jesus being able to help us because He Himself has suffered as we have suffered. In Hebrews 4:15 we are told that Jesus can now be moved with the feelings of our infirmities because He has been tempted like we have. He explains that the office of a high priest is filled by men who have also been compassed with the same infirmities of those he is helping, so that he can have compassion on the ignorant. Hebrews 4:15, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Hebrews 5:1-2, “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.” Illustration - When I have suffered in this life, I am able to sympathize better with those who have suffered in a similar way. For example, I know what it is like to lose my mother. I understand the guilt of falling into sin as a child of God. I know what it is like to labour under the sun and strain my physical body day after day. I understand some aspects of suffering. Praise God, Jesus Christ fully understands our sufferings, for He has fully suffered. He is now able to sympathize with us and help us when we suffer. Hebrews 2:17-18 — Comments – The Levitical Priesthood Failed to Secure Aid to Israel, While Jesus is Our Faithful High Priest - Had the Levitical priesthood done their job, God would not have judged Israel, and destroyed it in His wrath. These priests failed in securing Israel’s atonement. However, Jesus Christ is our faithful High Priest, who lives forever to intercede for us and to secure our entrance into Heaven.