The MacArthur Study Bible, NKJV

by John MacArthur

  1:3 brightness. The term is used only here in the NT. It expresses the concept of sending forth light or shining (cf. John 8:12; 2 Cor. 4:4, 6). The meaning of “reflection” is not appropriate here. The Son is not just reflecting God’s glory, He is God and radiates His own essential glory. express image of His person. The term translated “express image” is used only here in the NT. In extrabiblical literature, it was employed for an engraving on wood, an etching in metal, a brand on animal hide, an impression in clay, and a stamped image on coins. “Person” is a word expressing nature, being, or essence. The Son is the perfect imprint, the exact representation of the nature and essence of God in time and space (cf. John 14:9; Col. 1:15; 2:9). upholding. The universe and everything in it is constantly sustained by the Son’s powerfully effective word (Col. 1:17). The term also conveys the concept of movement or progress—the Son of God directs all things toward the consummation of all things according to God’s sovereign purpose. He who spoke all things into existence also sustains His creation and consummates His purpose by His word. purged our sins. By the substitutionary sacrifice of Himself on the cross (cf. Titus 2:14; Rev. 1:5). sat down at the right hand. The right hand is the place of power, authority, and honor (cf. v. 13; Rom. 8:34; 1 Pet. 3:22). It is also the position of subordination, implying that the Son is under the authority of the Father (cf. 1 Cor. 15:27, 28). The seat that Christ has taken is the throne of God (8:1; 10:12; 12:2) where He rules as sovereign Lord. This depicts a victorious Savior, not a defeated martyr. While the primary thrust of this phrase is the enthronement of Christ, His sitting might also imply the completion of His atoning work.

  1:4 having become. The Gr. verb used here refers to a change of state, not a change of existence. The Son in His divine essence has eternally existed, but for a while He was made lower than the angels (2:9) and afterward was exalted to an infinitely higher position by virtue of what He had accomplished in His redemptive work (see notes on Phil. 2:9–11). angels. Spirit beings created by God to minister to Him and do His bidding. The Jews held angels in very high regard as the highest beings next to God. The sect of Judaism which had established a community at Qumran taught that the archangel Michael’s authority rivaled or surpassed that of the Messiah. The writer of Hebrews clearly disclaims any such concept. The Son of God is superior to the angels. more excellent name. That name is Lord (see notes on Phil. 2:9–11). No angel is Sovereign Lord (vv. 6, 13, 14).

  1:5 Quoting from Ps. 2:7 and 2 Sam. 7:14, the writer presents the unique relationship which the Son has with the Father. No angel ever experienced such a relationship. Son. A title of Christ expressing the voluntary submission of the Second Person of the Godhead to the First Person for the purpose of fulfilling the program of redemption established in eternity past (see note on 2 Tim. 1:9). Cf. vv. 2, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 28; 10:29; 11:17 and many other references in the NT. His sonship was also expressed in the OT (cf. Ps. 2:12; Prov. 30:4). The word “today” indicates that God’s Son was born in a point of time. He was always God, but He demonstrated His role as Son in space and time at His incarnation and was affirmed as such by His resurrection (Rom. 4:1).

  1:6 again. This adverb can be taken with “brings” as a reference to the second coming of Christ or with “says” to indicate yet another quotation from the OT (“and again, when He brings the firstborn into the world, He says”; cf. v. 5; 2:13). The NKJV has chosen the former sense. firstborn. See notes on Rom. 8:29; Col. 1:15, where it refers to prominence of position or title, not to the order of time. Christ was not the first to be born on the earth, but He holds the highest position of sovereignty. As “firstborn” He is also set apart to the service of God and, being preeminent, is entitled to the inheritance (cf. v. 2; Gen. 43:33; Ex. 13:2; 22:29; Deut. 21:17; Ps. 89:27). Let all the angels. Quoted from the LXX translation of Deut. 32:43 (cf. Ps. 97:7). Since the angels are commanded to worship the Messiah, the Messiah must be superior to them. Five of the 7 OT passages quoted in this first chapter of Hebrews are in contexts related to the Davidic Covenant, which emphasizes the concepts of sonship, kingship, and kingdom. Although Deut. 32:43 is not in a Davidic Covenant context, it has an affinity to the teaching of Ps. 89:6 (a psalm of the Davidic Covenant), which declares that the heavenly beings themselves must recognize the lordship of God. Reference is made to “the firstborn” in the introduction to the Deuteronomy quote. In addition, “firstborn” is mentioned in Ps. 89:27.

  1:7 of the angels. The writer continues biblical proofs that the angels are subservient to the Son of God by citing Ps. 104:4. This is the only one of the 7 OT quotations in chap. 1 which has no connection at all to the Davidic Covenant. The quote merely defines the primary nature and purpose of angels.

  1:8, 9 He says. Quoting from Ps. 45:6, 7, the writer argues for the deity and the lordship of the Son over creation (cf. v. 3). The text is all the more significant since the declaration of the Son’s deity is presented as the words of the Father Himself (cf. Is. 9:6; Jer. 23:5, 6; John 5:18; Titus 2:13; 1 John 5:20). It is clear that the writer of Hebrews had the 3 messianic offices in mind: Prophet (v. 1), Priest (v. 3), and King (vv. 3, 8). Induction into those 3 offices required anointing (v. 9). The title Messiah (Christ) means “anointed one” (cf. Is. 61:1–3; Luke 4:16–21).

  1:9 companions. The term is used only in Hebrews (3:1, 14; 6:4; 12:8) and in Luke 5:7. In this occurrence, it might refer to angels or to other men who were similarly anointed for their offices: the OT prophets, priests, and kings. If the “oil of gladness” is the same as “oil of joy” referred to in Is. 61:3, the reference would clearly be to those who had mourned in Zion but who would one day be clothed with praise and called “trees of righteousness”—references to men, not angels. No matter how noble such men were, Christ is superior.

  1:10–12 Quoted from Ps. 102:25–27. The Son who created the universe (John 1:1–3), one day will destroy the heavens and earth that He created (see notes on 2 Pet. 3:10–12), but He remains unchanged. Immutability is yet another characteristic of the divine essence. Once again the OT testifies of the Son’s deity.

  1:13, 14 The writer re-emphasizes the lordship of the Son by quoting Ps. 110:1. While Christ’s destiny is to reign (cf. v. 3; Matt. 22:44; Acts 2:35), the angels’ destiny is to serve the recipients of salvation (see note on 1 Cor. 6:3). This is the seventh and final quotation from the OT to bolster the argument that as Son and Lord the Messiah is superior to the angels.

  1:13 enemies Your footstool. This quote from Ps. 110:1 is repeated in the NT at 10:13; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35, and expresses the sovereignty of Christ over all (cf. Phil. 2:10).

  1:14 See note on Matt. 18:10.

  Hebrews 2

  2:1–4 In order to drive home the importance of the superiority of the Son of God over angels, the writer urges the readers to respond. “We” includes all those who are Hebrews. Some had given intellectual assent to the doctrine of Messiah’s superiority to the angels, but had not yet committed themselves to Him as God and Lord. He deserves their worship as much as He deserves the worship of the angels.

  2:1 earnest heed…drift away. Both phrases have nautical connotations. The first refers to mooring a ship, tying it up at the dock. The second was often used of a ship that had been allowed to drift past the harbor. The warning is to secure oneself to the truth of the gospel, being careful not to pass by the only harbor of salvation. The closest attention must be paid to these very serious matters of the Christian faith. The readers in their tendency to apathy are in danger of making shipwreck of their lives (cf. 6:19; see note on 1 Tim. 1:19).

  2:2 if. The Gr. term assumes a fulfilled condition and here carries the idea: “In view of the fact that….” angels. Angels were instrumental in bringing God’s law to His people at Mt. Sinai (cf. Deut. 33:1, 2; Ps. 68:17; Acts 7:38, 53; Gal. 3:19). transgression and disobedience. The former means to step across the line, in an overt sin of commission. The latter carries the idea of shutting one’s ears to God’s commands, thereby committi
ng a sin of omission. Both are willful, serious, and require just judgment.

  2:3 how shall we escape. If disobedience to the older covenant of law brought swift judgment, how much more severe will be the judgment of disobedience to the New Covenant gospel of salvation, which was mediated by the Son who is superior to the angels (cf. Matt. 10:14, 15; 11:20–24)? The messenger and message of the New Covenant are greater than the messengers and message of the older covenant. The greater the privilege, the greater the punishment for disobedience or neglect (10:29; cf. Luke 12:47). by those who heard Him. This phrase reveals the succession of evangelism. That generation of Hebrews would not have heard if the previous generation of witnesses had not passed the message along (cf. 1 Tim. 2:5–7).

  2:4 signs…wonders…miracles…gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father’s divine confirmation of the gospel of Jesus Christ, His Son (cf. John 10:38; Acts 2:22; Rom. 15:19; 1 Cor. 14:22; see note on 2 Cor. 12:12). This authentication of the message was the purpose of such miraculous deeds. the Holy Spirit. The epistle’s first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirit’s involvement in the revelation of Scripture (3:7; 10:15), in teaching (9:8), in pre-salvation operations (6:4, perhaps His convicting work; 10:29, common grace), and in ministry to Christ (9:14).

  2:5 world. The term refers to the inhabited earth. The reference is to the great millennial kingdom (cf. Zech. 14:9; Rev. 20:1–5). Angels will not reign over the messianic kingdom.

  2:6–8 Quoted from Ps. 8:4–6 (cf. 1 Cor. 15:27, 28; Eph. 1:22).

  2:6 in a certain place. This is not an indication that the writer was ignorant of the source of the quotation that follows. The location of the quotation is not as significant as its divine authorship. Perhaps it is significant that the author of Hebrews is not identified either. The writer may have desired that his readers understand that the Holy Spirit is the real author of all Scripture (cf. 2 Tim. 3:16; 2 Pet. 1:21). man…son of man. Both refer to mankind, not to Christ. The passage asks why God would ever bother with man. As the following verses demonstrate (vv. 9, 10), the incarnation of Christ is the greatest proof of God’s love and regard for mankind. Christ was not sent in the form of an angel. He was sent in the form of a man.

  2:7 angels. Angels were given supernatural powers by the Creator. They have continual access to the throne of God (cf. Job 1:6; 2:1; Rev. 5:11) and are not subject to death.

  2:8 subjection. In spite of the superiority of angels to mankind, God had originally placed the administration of the earth into the hands of mankind (Gen. 1:26–28). Due to the Fall (Gen. 3), however, mankind has been incapable of fulfilling that divinely ordained position.

  2:9 glory and honor. Because Jesus “became obedient to the point of death…God also has highly exalted Him” (Phil. 2:8, 9). By His redemptive work, Christ has fulfilled all that is required as the supreme representative of mankind. By His incarnation, substitutionary sacrifice, and victory over sin and death (cf. Rom. 6:23; 1 John 4:10), He has fulfilled man’s original purpose. As the Second Adam (1 Cor. 15:47), He was for a short time lower than the angels. Now He has glory and honor, and all things (including angels) are subject to Him. taste death for everyone. Everyone who believes, that is. The death of Christ can only be applied in its efficacy to those who come to God repentantly in faith, asking for saving grace and forgiveness of sins. See notes on 2 Cor. 5:21; 1 Tim. 2:6; 4:10; Titus 2:11.

  2:10 fitting. What God did through the humiliation of Jesus Christ was perfectly consistent with His sovereign righteousness and holiness. Without Christ’s humiliation and suffering, there could be no redemption. Without redemption, there could be no glorification (cf. Rom. 8:18, 29, 30). captain. The term is also used in 12:2 and Acts 5:31. It could be translated “pioneer,” “leader,” or “originator.” Christ is the source (cf. “author” in 5:9, which has the meaning of cause), the initiator, and the leader in regard to salvation. He has led the way into heaven as our forerunner (6:20). perfect. In His divine nature, Christ was already perfect. However, His human nature was perfected through obedience, including suffering in order that He might be an understanding High-Priest, an example for believers (cf. 5:8, 9; 7:25–28; Phil. 2:8; 1 Pet. 2:21), and establish the perfect righteousness (Matt. 3:15) to be imputed to believers (2 Cor. 5:21; Phil. 3:8, 19).

  2:11 sanctifies. Sanctification sets a person apart for service through purification from sin and conformity to the holiness of God (cf. 10:10).

  2:12 My brethren. Quoted from Ps. 22:22. Jesus had taught that those who do the will of the Father in obedience to His word are His brothers and mother (Matt. 12:50; Luke 8:21). He never directly referred to His disciples by the title of “brethren” until after His resurrection (Matt. 28:10; John 20:17). Not until He had paid the price for their salvation, did they truly become His spiritual brothers and sisters. The use of the term demonstrates His full identification with mankind in order to provide complete redemption (Phil. 2:7–9).

  2:13 The citation of Is. 8:17, 18 (cf. 2 Sam. 22:3) emphasizes the point made in vv. 9–11: that Christ had fully identified Himself with mankind by taking a human nature. He demonstrated the reality of His human nature by His reliance upon God during His earthly sojourn.

  2:14 partaken…shared. The Gr. word for “partaken” means fellowship, communion, or partnership. “Shared” means to take hold of something that is not related to one’s own kind. The Son of God was not by nature “flesh and blood,” but took upon Himself that nature for the sake of providing redemption for mankind. death…power of death. This is the ultimate purpose of the incarnation: Jesus came to earth to die. By dying, He was able to conquer death in His resurrection (John 14:19). By conquering death, He rendered Satan powerless against all who are saved. Satan’s using the power of death is subject to God’s will (cf. Job 2:6).

  2:15 fear of death. For the believer, “death is swallowed up in victory” (1 Cor. 15:54). Therefore, the fear of death and its spiritual bondage have been brought to an end through the work of Christ.

  2:16 give aid. The literal meaning is to “take hold of.” The sense of “giving aid” is from the picture of a taking hold of someone in order to push or pull them to safety, to rescue them. However, there was no thought in Judaism that the Messiah’s entrance into the world would be to give aid to the angels. The contrast, using this translation, is weak in comparison with all that has been previously said about Christ’s superiority to the angels. The context presents the identification of Christ with mankind in His incarnation—He took upon Himself a human nature (vv. 9–14, 17). When the writer wished to express the concept of giving aid, he chose a different Gr. word in v. 18 (also, 4:16). Therefore, the translation, “take on the nature of,” is to be preferred. seed of Abraham. Christ is that promised seed (see notes on Gal. 3:16). Since the readers are Hebrews, they would certainly identify themselves with this description. The Messiah had been born in the line of Abraham in fulfillment of the OT prophecies (Matt. 1:1). One of the chief purposes for the incarnation was the salvation of Israel (Matt. 1:21). Yet another purpose was the fulfillment of the Abrahamic Covenant in regard to the promised seed. Of all peoples, the Hebrews should be first to recognize the significance and importance of the incarnation.

  2:17 propitiation. The word means “to conciliate” or “satisfy.” See note on Rom. 3:25. Christ’s work of propitiation is related to His high-priestly ministry. By His partaking of a human nature, Christ demonstrated His mercy to mankind and His faithfulness to God by satisfying God’s requirement for sin and thus obtaining for His people full forgiveness. Cf. 1 John 2:2; 4:10.

  2:18 tempted. The genuineness of Christ’s humanity is demonstrated by the fact that He was subject to temptation. By experiencing temptation, Jesus became fully capable of understanding and sympathizing with His human brethren (cf. 4:15). He felt the full force of temptation. Though
we often yield to temptation before we feel its full force, Jesus resisted temptation even when the greatest enticement for yielding had become evident (cf. Luke 4:1–13). able to aid…tempted. See notes on 4:15, 16; 1 Cor. 10:13.

  Hebrews 3

  3:1–6 This section presents the superiority of Jesus over the highly revered Moses. The Lord had spoken with Moses “face to face, as a man speaks to his friend” (Ex. 33:11) and had given the law to him (Neh. 9:13, 14). The commandments and rituals of the law were the Jews’ supreme priorities, and to them Moses and the law were synonymous. Both the OT and the NT refer to the commands of God as the “law of Moses” (Josh. 8:31; 1 Kin. 2:3; Luke 2:22; Acts 13:39). Yet, as great as Moses was, Jesus was infinitely greater.

  3:1 holy brethren. The phrase occurs only here and in 1 Thess. 5:27, where some manuscripts omit “holy.” The writer addresses believers who have a “heavenly calling” (cf. Phil. 3:14). They are elsewhere described as desiring a “heavenly country” (11:16) and as coming to “the heavenly Jerusalem” (12:22). They are “holy” in the sense that they are set apart unto God and identified with the heavenly realm—citizens of heaven more than citizens of earth. calling. The reference, as always in the NT epistles, is to the effective summons to salvation in Christ (cf. Rom. 8:30; 1 Cor. 7:21). consider. The writer asks for the readers’ complete attention and diligent observation of the superiority of Jesus Christ. Apostle and High Priest. An apostle is a “sent one” who has the rights, power, and authority of the one who sends him. Jesus was sent to earth by the Father (cf. John 3:17, 34; 5:36–38; 8:42). The topic of the High-Priesthood of Christ, which was begun in 2:17, 18 and is mentioned again here, will be taken up again in greater detail in 4:14—10:18. Meanwhile, the writer presents the supremacy of Christ to Moses (vv. 1–6), to Joshua (4:8), and to all other national heroes and OT preachers whom Jews held in high esteem. Jesus Himself spoke of His superiority to Moses in the same context in which He spoke of His being sent by the Father (John 5:36–38, 45–47; cf. Luke 16:29–31). Moses had been sent by God to deliver His people from historical Egypt and its bondage (Ex. 3:10). Jesus was sent by God to deliver His people from spiritual Egypt and its bondage (2:15). of our confession. Christ is the center of our confession of faith in the gospel, both in creed and public testimony. The term is used again in 4:14 and 10:23 (cf. 2 Cor. 9:13; 1 Tim. 6:12). In all 3 uses in Hebrews there is a sense of urgency. Surely, the readers would not give up Christ, whom they had professed, and reject what He had done for them, if they could understand the superiority of His person and work.