Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Analysis Of The Chapter
The main object of Hebrews 2 is, to show that we should attend diligently to the things which were spoken by the Lord Jesus, and not suffer them to glide away from us. The apostle seems to have supposed that some might be inclined to disregard what was spoken by one of so humble appearance as the Lord Jesus; and that they would urge that the Old Testament had been given by the interposition of angels, and was therefore more worthy of attention. To meet this, he shows that important objects were accomplished by his becoming a man; and that even as a man, power and dignity had been conferred on him superior to that of the angels. In illustration of these points, the chapter contains the following subjects:
(1) An exhortation not to suffer the things which had been spoken to slip from the mind - or in other words, to attend to them diligently and carefully. The argument is, that if what was spoken by the angels under the old dispensation claimed attention, much more should that be regarded which was spoken by the Son of God; Hebrews 2:1-4.
(2) Jesus had been honored, as incarnate, in such a way as to show that he had a right to be heard, and that what he said should receive the profound attention of people; Hebrews 2:5-9. The world to come had not been put under the angels as it had been under him Hebrews 2:5; the general principle had been stated in the Scriptures that all things were put under man Hebrews 2:7-8, but this was fulfilled only in the Lord Jesus, who had been made a little lower than the angels, and when so made crowned with glory and honor; Hebrews 2:9. His appearance as a man, therefore, was in no way inconsistent with what had been said of his dignity, or his claim to be heard.
(3) the apostle then proceeds to show why he became a man, and why, though he was so exalted, he was subjected to so severe sufferings: and with this the chapter closes; Hebrews 2:10-18. It was because this was "proper" from the relation which he sustained to man. The argument is, that the Redeemer and his people were identified; that he did not come to save "angels," and that, therefore, there was a propriety in his assuming the nature of man, and being subjected to trials like those whom he came to save. In all things it behoved him to be made like his brethren, in order to redeem them, and in order to set them an example, and show them how to suffer. The humiliation, therefore, of the Redeemer; the fact that he appeared as a man, and that he was a sufferer, so far from being a reason why he should not be "heard," was rather an additional reason why we should attend to what he said. He had a claim to the right of being heard not only from his original dignity, but from the friendship which he has evinced for us in taking upon himself our nature, and suffering in our behalf.
The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, Hebrews 2:1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, Hebrews 2:5-8. Jesus has tasted death for every man, Hebrews 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, Hebrews 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, Hebrews 2:16-18.
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, Hebrews 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, Hebrews 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 Psalm 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, Hebrews 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, Hebrews 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, Hebrews 2:11 as he does, for which are cited Psalm 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, Hebrews 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Hebrews 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, Hebrews 2:17.
Ch. 2. A solemn warning and exhortation (1–4). Christ’s temporary humiliation for the redemption and glorification of Mankind does not disparage His pre-eminence over Angels (5–13), but was necessary for the perfectness of His High-Priestly work (14–18)
Meyer's Critical and Exegetical Commentary on the New Testament
Hebrews 2 Introduction
CHAPTER 2
Hebrews 2:1. Instead of the Recepta: ἡμᾶς προσέχειν (K L, Theodoret), Lachm. Tisch. and Alford read: προσέχειν ἡμᾶς. In favour of the latter decides the preponderating authority of A B D E א, Vulg. Athan. Aug. alii.
Hebrews 2:4. αὐτοῦ] D* E*: τοῦ θεοῦ. Explanatory gloss.
Hebrews 2:6. Τί ἐστιν] Lachm. (but only in the ed. stereot.) Bleek, and Kurtz: τίς ἐστιν. Only insufficiently attested by C* Clar. Sangerm. Tol. Copt. Damascenus, although also A contains τίς in Psalms 8. By reason of the preceding τίς, τί might easily pass over into τίς.
Hebrews 2:7. After ἐστεφάνωσας αὐτόν there is added by Elz., with A C D* E* M א, many cursives and translations, Theodoret, Sedulius: καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. Against B D*** E** K L, more than 65 min., Syr. (codices and some edd.) Slav. ms. Chrys. Damasc. alii. The addition already regarded as spurious by Mill (Prolegg. 1376, 1421). Bracketed by Lachm. and Bloomf. Rightly deleted by Griesb. Matthaei, Scholz, Bleek, de Wette, Tisch. Alford, Reiche, and others. Complementary gloss from the LXX. Comp. the exposition of Hebrews 2:7.
Hebrews 2:8. ἐν γὰρ τῷ] So A C K L, al. Lachm. and Tisch. 1, 7, and 8, after B D E M א, 23: ἐν τῷ γάρ.
Hebrews 2:9. Besides χάριτι θεοῦ (so also in the Cod. Sinait., as well as A B C D E K L, al.), Origen,—in Joann. i. 1, Opp. iv. 41; in Joann. xi. 49, Opp. iv. 393; in Joann. extr. Opp. 4. 450,
Theodor. Mopsuest. (in N. T. commentariorum quae reperiri potuerunt, ed. Fritzsche, Turic. 1847, p. 163 f.), and Jerome, on Galatians 3:10, know of a reading χωρὶς θεοῦ, to which the two former give the preference. Theodoret ad loc. and ad Ephesians 1:10, takes notice only of the reading χωρὶς θεοῦ. In like manner do, also, Anastas. abbas Palaestin., in the 8th century, in his work, Contra Judaeos (Latin ed. Canis.), in ant. lect. iii.; Ambrose, de fid. ad Gratian. ii. 8. 63, 65, v. 8. 106; Fulgentius, ad Thrasimund. iii. 20; and Vigilius Thapsens. Contra Eutych. ii. 3, cite in accordance with the same; it has also passed over into single MSS. of the Peshito (sometimes in combination with the ordinary reading; so also in Syr. Cod. Heidelbergens.: “ipse enim excepto Deo per beneficentiam suam pro quovis homine gustavit mortem,” according to Tremellius in Tisch. edd. 7 and 8); comp. La Croze, Histoire du Christianisme des Indes, iii. 3. 64; Bode, Pseudo-crit. Millio-Bengel, t. ii. p. 339. So, too, it is found in Arab. Petropolitana of the 8th century (in Tisch. edd. 7 and 8): “quare χωρὶς θεοῦ, qui eum sibi fecerat templum, gustavit mortem ὑπὲρ πάντων τῶν ἀνθρώπων.” Above all, this reading was championed by the Nestorians (see Oecumen. and Theophyl. ad loc). Among later expositors it has found defenders in Camerarius, P. Colomesius (Observatt. sacr. p. 603), Bengel, Ch. F. Schmid, Paulus, and Ebrard. But neither in our codd. nor in the versions (with the exceptions above named) does χωρὶς θεοῦ find any countenance; it is met with only in the Cod. M (of Tisch.; with Wetst. and Griesb.: Cod. 53) of the 9th or 10th century, and in the Cod. 67 of the 11th or 12th century—in the latter only on the margin. On internal grounds, too, it is to be rejected (see the exposition, and Reiche in the Commentarius Criticus, p. 14 ff.). Probably arose from the placing of χωρὶς θεοῦ, occasioned by 1 Corinthians 15:27, as a gloss to the words of Hebrews 2:8 : οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον; and this gloss being erroneously regarded by a later transcriber as a correction of χάριτι θεοῦ, Hebrews 2:9, was taken up in place thereof into the text.
Hebrews 2:14. Elz. Matthaei, Scholz: σαρκὸς καὶ αἵματος. But A B C D E M א, 37, al., many versions and Fathers, have αἵματος καὶ σαρκός. Already approved by Bengel and Griesb. Rightly adopted by Lachm. Tisch. and Alford. The Recepta is a later transposition, since the order σὰρξ καὶ αἷμα is elsewhere the more usual one.
τῶν αὐτῶν] D* E* It. Eus. Theodoret (semel), Jerome: τῶν αὐτῶν παθημάτων. (Erroneous) explanatory gloss.
διὰ τοῦ θανάτου] D* E* It.: διὰ τοῦ θανάτου θάνατον. An addition incompatible with that which follows. Proceeded from an erroneous twofold writing of θανάτου.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Heb 2:1-18.
Heb 2:1-18.
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.
1. 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).
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 2:16-18.