CHAPTER 2
Hebrews 2:1-3 Therefore, we must pay more careful attention to what we have heard, lest we drift away. For if the word spoken through angels proved unwavering, and every transgression and disobedience received a just retribution, how shall we escape if we neglect so great a salvation? It was first spoken by the Lord and was delivered to us by those who heard it.
Because, he says, the one who has spoken to us, the Son, is so much greater than the prophets and the angels who served in the Old Testament, we must pay closer attention to what has been spoken by him, rather than as we were inclined to the law. 1
" Lest at any time we drift away ." This is, let us not fall away from what is honorable and from the way that leads to salvation.
" The word spoken through angels ." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was called the Place of Weeping.
But he says, this is of such a nature. For if those things predicted by angels have happened and have come to pass, how much more will those things predicted by the Son of God happen?
“ just retribution .” Not that one thing is, and another is not; but every transgression and disobedience received its just retribution, that is, a reward, and nothing remained unpunished. He calls punishment a wage, although normally the term wage is applied to a favorable name; but the apostle does not concern himself with niceties of words. 2
“ how shall we escape ” He says, it is this: If what was spoken by angels in the Old Law proved of no effect, and all who sinned received their due, what excuse shall we have, seeing those who received it and yet were careless? 3
" For if we neglect so great a salvation .” Which does not promise earthly goods like the Old Testament, but the kingdom of heaven and adoption as sons. However, it speaks of salvation which has been demonstrated and revealed by Christ, that is, faith in Him. This, however, it called salvation, showing that what was in the old law was not salvific.
" It was first spoken by the Lord ." Paul then shows that it is worthy of faith. For no one else, he says, was a minister of this, as was Moses in the old covenant, but Christ Himself.
" and was delivered to us by those who heard it ." They were delivered and believed by those who heard. But who are those who heard? Clearly the divine disciples, the eyewitnesses who became ministers of the word, as Luke also says; for they certainly informed us. (Luke 1:2) 4 Do not take offense; Paul does not say that he himself also heard from Christ, although he did hear.
Hebrews 2:4-8 While God also bore witness with signs and wonders and various miracles, and by gifts of the Holy Spirit distributed according to His will. For it was not to angels that He subjected the world to come, of which we are speaking. But there is a certain one who testified somewhere, saying, “What is man that you are mindful of him, or the son of man that you visit him? You made him a little lower than the angels; you crowned him with glory and honor, putting everything in subjection under his feet.” For in subjecting everything to him, He left nothing outside of his control. At present, we do not yet see everything in subjection to him.
Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders , and various powers which He works for them.
" and various miracles ." Paul said " various " to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said " miracles "; for those are not powers but weakness and illusion and empty matters. 5
“ by gifts of the Holy Spirit distributed .” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed , it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6)
" according to His own will .” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes.
“ For it was not to angels that He subjected the world .” This is a consequence of the comparison with the angels that was previously stated. For it was necessary for the chief creature, namely the angelic one, by consulting Christ according to the flesh, to show Him to be greater as the Lord.
He speaks of the future world when He says the world to come .
“ of which we are speaking .” That is, concerning which we said above that, When he brings in the firstborn into the world. Therefore let not your mind be led astray seeking another world. But some understood a future world, the world that will be, concerning which, he says, the whole discourse is to us. For then Christ himself will sit as judge of that world; and the angels, as ministers and servants, will stand by. 6
" But there is a certain one who testified somewhere, saying ." Speaking to those who knew the Scriptures, Paul does not mention the names of those who say: " What is man? "
— [PHOTIUS] For this reason, he now cites it. What is man that you are mindful of him ? Since it seemed to oppose his purpose, he indeed shows that Christ is greater than the angels, yet he says that he was made a little lower than the angels . He presents this in order to resolve the objection that seems to arise, and in resolving it, he says that he was made lower because of the passion of death. "For we saw him and he had neither form nor beauty." (Isa. 53:2)
Meanwhile, it is granted that this was also said about the Lord, since he served them as well, to comfort them, as it is said: " putting everything in subjection under his feet ." [ end of the Photius excerpt ] —
" that you are mindful of him ." — [THEODORET] For you have not only brought him into being, but also granted him to be well, and you will continue to be mindful , and you will visit him when he is in a bad state.
" You made him a little lower than the angels .” Here he recalls the declaration after the transgression. For the mortal is made lower than the angels. [ end of the Theodoret excerpt ] — 7
This applies both to common humanity and especially to Christ in the flesh.
“ At present, we do not yet see everything in subjection to him .” For he said: “ He left nothing outside of his control ,” but they suffered badly and were seized by the Jews who remained in disbelief, so that they would not hesitate about what was said, Paul says: “Do not be troubled. For not yet has all things been subjected to him, not yet has the preaching been scattered, not yet has the proclaimed king openly received power."
That He assumed the flesh according to the disposition and compassion and intimacy that He had towards us, so that He might free man from death through intimacy with Himself.
Hebrews 2:9-10 But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the author of their salvation perfect through suffering.
“ But we see Jesus, who was made a little lower than the angels .” Paul endeavors to show that what was said applies to Christ, and he says that even if he subjected all things, it does not yet seem to fit him; and yet we showed that ultimately even this will occur; but then that he was made a little lower than the angels , this fits Him rather than us. For he indeed, having been three days in Hades as a man, was a little inferior to the angels, since he was in no way subject to death there; but we, being destroyed for a long time, are not briefly but far more greatly made inferior to the angels. And that to be crowned with glory and honor because of the passion suits Him more than it does us. 8
“ because of the suffering of death .” Having spoken of the suffering of death, he revealed true death. For it was not an illusion of death, but an active suffering.
" crowned with glory and honor ." He calls the cross glory and honor . For to make heaven and earth and man and the powers above is not as worthy of God and exceedingly glorious as to deem it worthy to be crucified for us. This he says also comforting them, as if he were saying, "If Christ endured these things for us, what great thing is it if you also endure trials for him?"
" so that by the grace of God ." For it is by the grace of the Holy Trinity that the Son suffered. For the Father did not give the Son according to obligation, nor did the Son accept it, nor did the Spirit cooperate in the Cross, but everything happened by grace.
It is rightly said, " he might taste ." For He did not remain in death, but only in a certain manner did He taste it.
— [OECUMENIUS]. It should be noted that the Nestorians distort the Scripture, and thus they read it in such a way that He tasted death apart from God, constructing this by asserting that Christ had the indwelling of the Word of God and not a union, claiming that His divinity did not accompany Him while He was crucified.
Indeed, it has been said, they argue, "Without God he would taste death." But see how a certain orthodox one has responded. First of all, it is stated, χάριτι Θεοῦ, that is, grace or through the grace of God ; yet even if it is said as you wish, χωρὶς Θεοῦ, that is, “without God”, it must be understood that Christ died without God or except for God for everyone . For he did not die only for men, but also for the heavenly powers, to break down the barrier of separation and unite the lower with the higher. (Eph. 2:14) This is similar to what has been said elsewhere. But when it is said that all things are subjected, it is evident that it is outside of the one who subjected all things to Himself. (1 Cor. 15:28) [ end of the Oecumenius excerpt ] —
" taste death for everyone ." Not only for the faithful, but for the whole world. For even if not all were saved because of their own unbelief, he himself bore his own on behalf of all and for all. And rightly so, " he might taste "; for he did not remain in death, but only in a certain way tasted it; for he immediately rose again. Therefore, in this respect, he is greater than the angels, because he proved to be superior to death. 9
" For it was fitting that he ." It was fitting, Paul says, for God and the Father for whom are all things; he is indeed the beginning of all things.
" by whom all things exist ." For if all things are indeed through him, the Father is the one who created all things, who begot the Creator.
" through whom all things exist ." See the phrase " through whom ," which is placed with the Father. For if there were a decrease, it would belong only to the Son, and it would be added to the Father. But what does the phrase " through whom " mean? Understand this: since he said " through whom all things ," so that no one might conceive anything absurd, that he is needed by all; (for the preposition "by" also means something like this, as when we say, "through the man the creation came into being"); he introduced " through whom ," explaining that "through" means in this way, "through him," that is, all things having been made by him. Therefore, also concerning the Son, when the phrase "through whom" is said, accept it thus, instead of "by whom." 10
" in bringing many sons ." He says that the one who brought them in, in the glory of the only-begotten, through the gift of adoption, the Author of their salvation, their sons, that is, Christ, was perfected through sufferings, in order to show perfect and glorious, as through the cross. And he is a Son, and we are sons; but he is genuine; we, however, are adopted; he saves; we are being saved; we are united with him, and again we are separated; through him, who has brought many sons to glory, we share; through him, the author of their salvation , we are separated.
perfected through sufferings ; that is, to complete what was lacking in Him. But what was lacking in Christ, as one might think of a man? The immortal part, namely, so that He might have the image continuously. Therefore, the Father fulfilled what was lacking to Him through the resurrection; for having risen, His death no longer has dominion; and through Him, filling all men, (Rom. 6:9) just as the same apostle says elsewhere: "And having been perfected, He became the author of eternal salvation to all who obey Him." (Heb. 5:9) Thus, the holy Cyril and in the one hundred sixty-fourth chapter of Philalethes. 11
Hebrews 2:11-15 For both he who sanctifies and those who are sanctified are all from one. For this reason, he is not ashamed to call them brothers, saying: I will proclaim your name to my brothers; in the midst of the church, I will praise you. And again: I will put my trust in him. And again: Here I am, and the children God has given me. Therefore, since the children share in flesh and blood, he likewise shared in the same, so that through death he might destroy him who has the power of death, that is, the Devil, and free those who all their lives were held in slavery by their fear of death.
" For both he who sanctifies ," that is, Christ, " and those who are sanctified ," that is, humans, are all from one God and Father. But Christ, as the Son and true offspring and of the essence of the Father, we, however, are as creature ones and have been made worthy of sonship by grace. See in these words the superiority. He who sanctifies , and we are sanctified. Therefore, both unity and superiority. 12
" I will proclaim your name to my brothers ." — [PHOTIUS] For as he united the flesh to himself, he also put on brotherhood. Saying, " He is not ashamed ," He showed the distinction. For He is not a brother by nature, although He is truly a man, but by generosity [φιλανθρωπίαν], since He is also truly God. [ end of the Photius excerpt ] —
" I will put my trust in him ." Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust.
" Here I am, and the children ." Here our Father made Christ. But he says: He gave, on account of humanity, just as it is said: "Afterward I will give you the nations as your inheritance." (Ps. 2:8) "Since, therefore, the sons," that is, men, "have communion with flesh and blood; in the same way," that is, similarly and truly, not according to some fantasy, as certain heretics say, He Himself became a partaker of flesh and blood: so that in this also He might demonstrate the love He has for the sons.
The Father made Christ our own. And He gave, for the sake of humanity. Similar to that, "Ask of me, and I will give you the nations as your inheritance." (Ps. 2:8)
" Therefore ”, therefore, he says, “ the children ," that is, the humans, " share in flesh and blood, he likewise ," that is, truly and not according to some fantasy, as certain heretics say, He Himself shared in flesh and blood, so that in this also He might demonstrate the love He has for the sons.
— In another way. [OECUMENIUS] We who are numbered among the children have partaken of the blood and flesh of God, that is, we are in blood and flesh, and in perishable and earthly bodies. For this reason, the only-begotten Word of God, being life by nature, partook of the same, and not in any other way, but similarly to us.
" that through death ." Then he also speaks of the reason for the Incarnation.
" The ," Paul says, " the Devil ”, who has the power of death, might be destroyed; and he will be destroyed through death, as it is said, O Wisdom of God! Through death, the Devil had the power; through death, he will be abolished. Christ used against the Devil those arms which He himself was powerful with. How then does He rule over death? Because He is the ruler of sin, from which death comes, and He rules over death, that is, sin is the power of death. Therefore, having sin and being its possessor, He has the power of death (for we say that sin is the power of death). So that it might be thus: through His own death, He abolished sin, having the Devil as a servant, which is the strength of the power of death. For if this had not prevailed over man, death would not have entered into the world. [ end of the Oecumenius excerpt ] — 13
" all their lives were held in slavery by their fear of death ." — [PHOTIUS] Before, he says, death was abolished, throughout their lives, humans were exposed and subjected to the fear of slavery: for they feared death which had not yet been abolished: and nothing of worldly pleasures could delight the courageous, and this was due to the fear of death, in the manner of a cruel and savage master always pressing and terrifying those who were on the earth.
" were held in slavery ." The people were bound to death, as they were guilty of this slavery. The slavery of death is to be held and subjected to sin, for sin is the power and sting of death. (1 Cor. 15:56) Therefore, since Christ through death abolished the one who has the power of death, that is, the Devil , the inventor and leader of sin, sin has become weak, and we have been freed from the slavery according to its dominion; we have been liberated from the fear of death . And this is clearly seen in their very actions. For those who before feared and shunned death as the greatest evil and overwhelming, now approach it joyfully as a change of life and a prelude, when they are brought forth for Christ and His laws by those who persecute them. Therefore, is it not evident that the Savior has freed us from the fear of death and from the slavery that comes from it? [ end of the Photius excerpt ] —
Hebrews 2:16-18 For it is evident that he did not take hold of angels, but he takes hold of the seed of Abraham. Therefore, he had to be made like his brothers in all things, so that he might be a merciful and faithful high priest in the things pertaining to God, to make atonement for the sins of the people. For because he himself has suffered and been tempted, he is able to help those who are tempted.
" but he took hold of the seed of Abraham ." The term " he took hold " [ἐπιλαμβάνεται] indicates that we, as humans, flee from him, but Christ pursues, and by pursuing, he reached and took hold . He did not take hold of the nature of angels nor did he assume it, but of human nature.
Then, wishing to signify that Christ came according to the flesh from Judah, he says, " the seed of Abraham ."
" Therefore, he had to be made ." Since he deemed it necessary to fully partake, from this point onward, he had to be in all respects made similar to humans. For he was born, he grew, he ate, he drank, he slept, he died, he rose again.
" that he might be a merciful ." These things, he says, were arranged for no other reason than that he may have mercy on those on earth and lift them up from the grave.
" and a faithful high priest ." Faithful, true. For it is the unusual function of the true and real high priest to free those of whom he is high priest from sins. Therefore, in order to offer a sacrifice capable of cleansing us, a man has come and offered himself. Then he explains how this has come to be, and why he is a faithful high priest .
He says, to make atonement for the sins of the people . For this reason, he has come to atone for us and to cleanse us from our sins.
" in the things pertaining to God ." In matters that pertain to God. For in these, high priest has come to be, not to demand bodily tithes and first fruits, but he knew that we had become enemies and rejected before God, and having had mercy on us, he gave himself to us as a high priest.
" 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).
— [PHOTIUS] 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. [ end of the Photius excerpt ] —
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Translation notes for Hebrews chapter 2
1. The PG reads, “Therefore, since the things that are taken according to the incarnation are subtle and brief, we must pay closer attention. Or it says that we should pay attention to the law.”
2. The PG reads, “ just retribution , as if to say: If those things occurred which were said by angels in the Old Testament, and all transgressors were punished, what excuse do we have for forgiveness when we look at them punished and disregard it?”
3. The PG does not have this part for “how shall we escape…”
4. The Pharmakides version adds, “the eyewitnesses who became ministers of the word, as Luke also says; for they certainly informed us. (Luke 1:2)”
5. The Pharmakides version adds, “Paul said " various " to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said " miracles "; for those are not powers but weakness and illusion and empty matters.”
6. The PG reads, “Concerning which, He says, of which we are speaking. For Christ himself will sit as judge of that world: the angels, however, will stand as servants and ministers.”
7. The excerpt by Theodoret comes from his commentary on the Psalms, Documenta Catholica Omnia, Volume 1, 00865.
8. The PG reads, “Paul says this because He was in Hades for three days. By saying " suffering of death ," he revealed the true death. " crowned with glory and honor ." He calls the cross glory and honor . For it is not so worthy of God and supremely glorious to create heaven and earth and man and the heavenly powers as it is to deem worthy for us to be crucified. This, however, Paul says while also comforting them, as if he were saying: If Christ endured those things for you, what is so surprising if you also endure afflictions for him?”
9. The PG reads, “Although not all have been saved due to their unbelief: nevertheless, he did what was his for all and on behalf of all.”
10. The PG has a much shorter reading, “Through whom, it is said of the Father.”
11. “Philalethes" refers to a work, specifically a treatise, written by Severus of Antioch, a prominent figure in the Syriac Orthodox Church. The title, "Philalethes," translates to "Lover of Truth". This work is a key text in anti-Chalcedonian theology, defending the Christology of St. Cyril of Alexandria against interpretations promoted by the Council of Chalcedon.
12. The Pharmakides version adds, “Therefore, both unity and superiority.”
13. The Oecumenius excerpt is listed as being from Cyril in the PG. But it is identified in Staab’s edition as being from Oecumenius. The Pharmakides version reads “OTHERWISE” [ΑΛΛΩΣ.], and it has the excerpt ending at, “and not in any other way, but similarly to us.”