Hebräer 2:18 Kommentar

In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).

INTRODUCTION TO HEBREWS 2 In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Heb 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Psa 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Heb 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Heb 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Heb 2:11 as he does, for which are cited Psa 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Heb 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Heb 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Heb 2:17.

"For," he says, "in that He hath suffered Himself being tempted, He is able to succor them that are tempted." This is altogether low and mean, and unworthy of God. "For in that He hath suffered Himself," he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; now He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered. What then is this, "He is able to succor them that are tempted"? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.

And be not astonished, that the words "Himself being tempted" are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, "The Lord looked down from heaven, and beheld all the sons of men," that is, accurately acquainted Himself with all things; and again, "I will go down, and see whether they do altogether according to the cry of them"; and again, "God cannot endure the evil ways of men," the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.

He presented his saving death as an offering: the body he had assumed he offered for the whole of creation. He included something else as well for their consolation: having learned by experience the weakness of human nature in living under the law and under grace, he extends assistance to those under attack. This is said in respect of humanity: he is our high priest not as God but as human; he suffered not as God but as human; it was not as God that he learned our condition, but as God and creator he has a clear grasp of everything.

"For because he himself has suffered and been tempted." The statement is humble and not outside the measures of emptiness. Furthermore, it was said also because of the infancy of those who hear. For what does he say? For because he himself has suffered, that is, since he himself has been tempted in his own body, he will more willingly help those who are being tempted. As he said: Having learned by experience what it is to fall into temptations, not only as God, but also as a man, having learned by experience the passion (he is able, that is, he will more willingly reach out his hand to those who are being tempted).

He can help those who are being tempted, thus it must be understood. For when, he says, the Evil One attacked the sinless body of the Lord and attempted to surround it with temptations (Matt. 4:1-11); (for he attacked, tempting for his own sake; and he was the one inciting the Jews to murder against the Lord) therefore, since he was tempted and suffered while having a sinless body, he possesses righteous and reasonable strength against the Evil One, and is able to rescue those who are being led by sin from the temptations coming from there, and to become a helper to those who are being tempted. For the boldness of the Evil One against the sinless body provided just and reasonable strength to the Lord, to rescue those under sin from the temptations coming from there, and to be found a helper to those who are being tempted.

“He is able to help those who are tempted” … should be interpreted as follows. As the sinless body of the Lord was subjected to the evil and the temptations of suffering befell it … therefore, having the sinless body, having been tried and having suffered, he has the just and blessed power over evil, can deliver humans who are dying under sin from the temptations that fall on them, and he can defend from the temptations. If the Lord had righteous and blessed power over the audacious evil that tempted his sinless body, he also is able to release those who are subject to sin and temptations and to be the helper of those who are tempted.

This, it would seem, is humiliation, humble and unworthy of God. When Paul speaks of the flesh, he touches on everything humiliating, yet not unworthy of the flesh; and there is nothing surprising in this, since even concerning the Father who did not become incarnate, Scripture says much that is anthropomorphic and lowly: "The Lord looked down from heaven upon the children of men, to see" (Ps. 13:2), and: "I will go down and see" (Gen. 18:21), and a great multitude of similar expressions. Therefore, much more is said concerning Christ, who became incarnate and suffered in the flesh, especially for the complete reassurance of the listeners and on account of their weakness; for even people consider experience to be the surest of all means. The meaning of the words is this. He knew not only as God, but also as a man, tested in all things — and the very flesh of Christ endured many sufferings. He knew what temptation is; therefore He can help, or in other words, He is ready to be always compassionate.

154. – Then when he says, For in that wherein he himself has suffered and been tempted, he shows its utility. As if to say: I do not speak of Christ as God, but as man. Therefore, in that, i.e., in that nature which He assumed, in order to experience in Himself that our cause is His own. Hence he says, he suffered and was tempted; therefore, he is able to succor them also that are tempted. Or, another way: He became merciful and faithful, because in suffering and being tempted He has a kinship to mercy. He says, tempted, not by the flesh but by the enemy: 'Jesus was led by the spirit into the desert to be tempted by the devil' (Mt. 4:1). For in Christ there was no rebellion of the lower powers against the higher, but He suffered for us in the flesh: 'Christ suffered for us, leaving you an example that you should follow in his footsteps' (1 Pt. 2:21); 'Christ, therefore, having suffered in the flesh, be you also armed with the same thought' (1 Pt. 4:1).

The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, Heb 2:1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, Heb 2:5-8. Jesus has tasted death for every man, Heb 2:9. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, Heb 2:10-15. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, Heb 2:16-18.

For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: - Me quoque per multas similis fortuna labores Jactatam hac demum voluit consistere terra: Non ignara mali, miseris succurere disco. Virg. Aen. i., v. 632. "For I myself like you, have been distress'd, Till heaven afforded me this place of rest; Like you, an alien in a land unknown, I learn to pity woes so like my own." Dryden. "There are three things," says Dr. Owen, "of which tempted believers do stand in need: 1. Strength to withstand their temptations; 2. Consolations to support their spirits under them; 3. Seasonable deliverance from them. Unto these is the succor afforded by our High Priest suited; and it is variously administered to them: 1. By his word or promises; 2. By his Spirit; (and, that 1. By communicating to them supplies of grace or spiritual strength; 2. Strong consolation; 3. By rebuking their tempters and temptations); and 3. By his providence disposing of all things to their good and advantage in the issue." Those who are peculiarly tempted and severely tried, have an especial interest in, and claim upon Christ. They, particularly, may go with boldness to the throne of grace, where they shall assuredly obtain mercy, and find grace to help in time of need. Were the rest of the Scripture silent on this subject, this verse might be an ample support for every tempted soul.

DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18) Therefore--Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant. the more earnest--Greek, "the more abundantly." heard--spoken by God (Heb 1:1); and by the Lord (Heb 2:3). let them slip--literally "flow past them" (Heb 4:1).

For--explanation of how His being made like His brethren in all things has made Him a merciful and faithful High Priest for us (Heb 2:17). in that--rather as Greek, "wherein He suffered Himself; having been tempted, He is able to succor them that are being tempted" in the same temptation; and as "He was tempted (tried and afflicted) in all points," He is able (by the power of sympathy) to succor us in all possible temptations and trials incidental to man (Heb 4:16; Heb 5:2). He is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that is on the seashore" (Kg1 4:29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling." Next: Hebrews Chapter 3