Cambridge Greek Testament for Schools and Colleges - Hebrews 2:10 - 2:10

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Cambridge Greek Testament for Schools and Colleges - Hebrews 2:10 - 2:10


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10. ἔπρεπεν γὰρ αὐτῷ. Πρέπει has four constructions; (1) with dat. and inf. Mat 3:15; (2) dat. followed by acc. and inf. as here; (3) personal as in Heb 7:26; (4) with acc. and inf. 1Co 11:13. Unlike St Paul the writer never enters into what may be called “the philosophy of the plan of salvation.” He never attempts to throw any light upon the mysterious subject of the antecedent necessity for the death of Christ. Perhaps he considered that all which could be profitably said on that high mystery had already been said by St Paul (Rom 3:25; Gal 3:13; 2Co 5:21). He dwells upon Christ’s death almost exclusively in its relation to us. The expression which he here uses, “it was morally fitting for Him,” is almost the only one which he devotes to what may be called “the transcendent side of Christ’s sacrifice”—the death of Christ as regards its relation to God. He develops no theory of vicarious satisfaction, &c., though he uses the metaphoric words “redemption” and “make reconciliation for” (Heb 2:17, Heb 9:15). The “moral fitness” here touched upon is the necessity for absolutely sympathetic unity between the High Priest and those for whom He offered His perfect sacrifice. Compare Luk 24:46, “thus it behoved Christ to suffer.” Philo also uses the phrase πρέπει τῷ θεῷ (Leg. alleg. p. 48, 8). It is a very remarkable expression, for though it also occurs in the LXX. (Jer 10:7), yet in this passage alone does it contemplate the actions of God under the aspect of inherent moral fitness.

διʼ ὅν, i.e. “for whose sake,” “on whose account.” The reference here is to God, not to Christ.

διʼ οὗ, i.e. by whose creative agency. Compare Rom 11:36, “of Him, and through Him, and to Him are all things.” The same words may also be applied to Christ, but the context here shews that they refer to God the Father.

πολλούς. “A great multitude which no man could number” (Rev 7:9-14). The word is used in contrast to the one Captain.

υἱούς. This word furnishes an additional proof that the “having brought” refers to God, not to Christ, for we are called Christ’s “brethren,” but never His sons.

ἀγαγόντα, “having brought.” The subject is involved in the τῷ θεῷ. The use of the aorist participle is difficult, but the “glory” seems to imply the potential triumph of the “sons” in the one finished act of Christ which was due to “the grace of God.” The “Him” and the “having brought” refer to God and not to Christ. God led many sons to glory through the Captain of their Salvation, whom—in that process of Redemptive Work which is shared by each “Person” of the Blessed Trinity—He perfected through suffering. On the Cross the future glory of the many sons was won and was potentially consummated.

ἀρχηγόν. Comp. 1Ma 10:47 ἀρχηγὸς λόγων εἰρηνικῶν. The word also occurs in Act 5:31. In Act 3:15 it means “author,” or “originator,” as in Heb 12:2. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isa 55:4), and then comes to mean “originator.” Comp. Heb 5:9.

διὰ παθημάτων. See note on Heb 2:9, and comp. Rev 5:9; 1Pe 5:10. Jewish Christians were slow to realise the necessity for a crucified Messiah, and when they did so they tried to distinguish between Messiah son of David and a supposed Messiah son of Joseph. There are however some early traces of such a belief. See an Appendix to Vol. II. of the last Edition of Dean Perowne on the Psalms.

τελειῶσαι. Not in the sense of making morally, or otherwise, perfect, but in the sense of leading to a predestined goal or consummation. See the similar uses of this word in Heb 5:9, Heb 7:28, Heb 9:9, Heb 10:14, Heb 11:40, Heb 12:23. The LXX. uses the word to represent the consecration of the High Priest (Lev 21:10). In this Epistle the verb occurs nine times, in all St Paul’s Epistles probably not once. (In 2Co 12:9 the reading of ABDFG is τελεῖται. In Php 3:12 the reading of DEFG is δεδικαίωμαι.)