Verse by Verse

14 Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

These verses begin a section that shows Christ is better than the Old Testament priests. Since Christ is a far superior High Priest, the writer is telling the Jews to hold onto Him instead of turning back to Judaism with its inferior high priest (v.14)

through the heavens (v.14) — through the visible heavens to “Heaven itself” (Hebrews 9:24)

The word “through” is the clue that opens up the truth here which shows that Messiah is better than Aaron. The latter as high priest in Israel, passed through the court of the tabernacle, through the Holy Place, into the Holy of Holies, which were all figures or types of realities. Messiah as High Priest of the New Testament passed through the heaven of the clouds, the heaven of the stars, into the heaven of heavens, the centralized abode of Deity. Since Messiah passed through the realities of which the tabernacle was only a type, and Aaron passed through the things that were the types, Messiah is better than Aaron.

But there is another way in which Messiah is seen to be better than Aaron. The events that took place when Messiah passed through the heavens, show that He is infinitely better than Aaron. Aaron could never have performed such a feat. The reference here is to our Lord’s Easter morning ascension from the resurrection tomb to heaven as High Priest having made atonement for sin at the Cross. In Israel, the atonement was not complete at the brazen altar. Not until the high priest had carried the atoning blood into the Holy of Holies, and had sprinkled it on the Mercy Seat, was the atonement complete. Likewise, our Lord’s atonement was not complete at the Cross. Not until He had entered heaven as the High Priest having made atonement for sin, was His atonement complete. He, glorified High Priest, in His body of flesh and bones but no blood, had to present Himself at the Mercy Seat in Glory in His bloodless body, the evidence that sin had been paid for. The writer says of Him, “By His own blood He entered in once into the holy place, having obtained eternal redemption for us” (9:12). — Wuest, pages 91-92.

Jesus the Son of God (v.14) — the writer makes sure the Jews know exactly who the High Priest is

sympathize (v.15) = be affected similarly — pity toward one who is suffering what you have suffered — lit. “to suffer with”

infirmities (v.15) — weaknesses, moral and physical, that predispose us to give into temptation and, as a result, sin.

yet without sin (v.15) — Christ could not sin. It also carries the idea that His temptation came from an outside source with no part of Him leaning toward it. — lit. “apart from sin” — It didn’t result in sin.

Some people think the fact that Christ was tempted like we are means that He could have sinned but didn’t. This is ridiculous. He was fully God, and God cannot sin. He was also fully man, but it is possible for man to not sin—all believers will be sinless throughout eternity and yet still men. And it isn’t necessary to be able to fail a test for it to be a test.

12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a Discerner of the thoughts and intents of the heart.

13 And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.

God’s words are inseparable from God Himself (John 6:63)

living (v.12) — with the idea of constant activity

powerful (v.12) = energizing

The words “the dividing asunder of soul and spirit,” do not mean “the dividing asunder from spirit.” Nor is it “the dividing asunder of joints from marrow.” It is a going through the soul, a going through the spirit. The dividing asunder here is not that of one thing from another, but of one thing in itself by the action of something separating its constituent elements from one another by piercing it. — Wuest, page 89.

Discerner (v.12) = possessor of the power to judge.

thoughts (v.12) = ponderings, reflections

The idea (v.13) is that God knows our thoughts and motives and knows if we do or don’t believe.

naked (v.13) = to have the throat exposed. It is taken from the games, and signified to bend back the neck. Here the metaphor may be taken either from the sacrifice of a victim or from a mode of punishment. Whatever the metaphorical sense is, the warning is that there is no hiding oneself in any part of our being from God. — Vine, page 270

So, the Jews needed to be sure to enter into the rest offered in Christ because a day is coming when they will be judged by the Word of God and God will know if they believe.

From a lesson I wrote:

What did the Hebrews think of when the writer used the word “sword”?

Chances are, they thought of the gladius, the Roman sword. It was much shorter than swords seen in movies, no more than two feet long. Soldiers didn’t swing them around either. They were primarily used for stabbing. A Roman soldier began a charge with a shield in his left hand and a pike or spear, in his right. He would throw his spear and then rush the enemy, grabbing his sword from his scabbard. He would attempt to knock his opponent’s weapon and shield up with the edge of his own shield, then stab with his sword. It wouldn’t be used defensively to deflect blows — that’s what the shield was for.

The blade had a flattened-diamond cross-section with sharp edges down either side. When thrust forward by a muscular, trained soldier who was running toward his opponent, it could do a great deal of damage.

6 Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience,

7 again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, do not harden your hearts.”

8 For if Joshua had given them rest, then He would not afterward have spoken of another day.

9 There remains therefore a rest for the people of God.

10 For he who has entered His rest has himself also ceased from his works as God did from His.

11 Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.

it remains (v.6) = remains over from past times — God’s promises can’t be voided by man’s action — some will enter rest

Verse 5 makes it clear that those who did not believe will not enter God’s rest. Therefore (v.6), there must be a rest and some must enter into it.

Those to whom rest was first preached — the Israelites of Moses’ day (v.6) — didn’t believe and, therefore, didn’t enter into rest (Canaan).

Even under David (v.7), God was still promising a future day of rest for those who believe.

The quote in verse 7 is from Psalm 95.

such a long time (v.7) — from Moses to David — five centuries — 500 years later God makes another offer of rest.

as it has been said (v.7) — said before and still on the record

Under Moses, the rest was not accepted. Under Joshua, the rest was not final.

Even under Joshua, after he finally led the people into Canaan, God was still talking of a future day of rest (v.8), so Canaan wasn’t the ultimate rest.

The “therefore” (v.9) is, first of all, a general inference drawn from all that precedes. A “promise is left” of entering into God’s rest (v.1). That promise must be appropriated, “mixed with faith” in those who hear it (v.2). Only believers will enter that rest, for God has sworn that unbelievers shall not enter therein (v.3). Although there is a rest of God mentioned in Genesis 2:2-3, and although Joshua led Israel into the rest of Canaan (v.8), yet neither of these “rests” was what is promised [believers] (v.8). Hence, we can only conclude there is another “rest” for God’s people (v.9). — Pink, page 128.

__________

The writer uses here (v.9) a different Greek word for “rest.” In his previous references to the idea of rest, he has used katapausis, meaning “a cessation from activity,” thus “a rest,” a general word for the idea of rest. Now, he uses sabbatismos, the word used of the Sabbath rest. The word points back to God’s original rest, and speaks of the ideal rest. It is a Sabbath rest because the believer reaches a definite stage of attainment and has satisfactorily accomplished a purpose, as God did when He finished the work of creation. It is not the believer’s rest into which he enters and in which he participates, but in God’s unique, personal rest in which the believer shares. — Wuest, page 87.

be diligent (v.11) = make haste — The Jews were being warned not to miss out on rest because of unbelief as those in Moses’ day did.

The ultimate rest in Christ (v.11) is still future. Jesus is better than Joshua because He provides a better rest. Joshua’s rest was temporal, physical and material. Christ’s rest is spiritual and eternal.

1 Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it.

2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.

3 For we who have believed do enter that rest, as He has said: “So I swore in My wrath, they shall not enter My rest,'” although the works were finished from the foundation of the world.

4 For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”;

5 and again in this place: “They shall not enter My rest.”

remains (v.1) = left behind and still remaining — the promise of rest in the Messiah was still open to first-century Jews

us (v.1) – first-century Jews

The words “come short of” (v.1) are the translation of a verb which could be rendered either “should seem to have fallen short, should be judge to have fallen short, or, should think that he has fallen short or come too late.” The historical background and the context are decisive for the last. These persecuted Jews had expected to find the fulfillment of all promise in Messiah, including freedom from stress such as they were experiencing in the persecutions (Hebrews 10:32-34). The Old Testament Jews were taught to believe that tribulation was a mark of God’s displeasure with Israel. They did not understand that that which was a mark of God’s displeasure with His own in Old Testament times, was a mark of His blessing and a means of purging and refining the lives of saints in New Testament times. Thus, they found it hard to believe that rest was attainable in Messiah. Their professed faith was being sorely tried by the adverse circumstances in which they found themselves. Thus, they were in danger of renouncing their professed faith and of returning to the First Testament sacrifices under the stress of this persecution — Wuest, page 83.

seem (v.1) = think — in case any of them thought they had missed out on God’s promise

them (v.2) – Jews of Moses’ day

The words “the gospel was preached” (v.2) are the translation of a verb which means “to announce good news.” The character of the good news must be defined by the context. The good news which was announced to the first-century readers of this epistle was that of a spiritual rest in Messiah. The good news given to the generation which came out of Egypt was that of a temporal, physical rest in a land flowing with milk and honey, offered to a people who had been reduced to abject slavery for 400 years and who had lived on a diet of leeks, garlic and onions during that time. — Wuest, pages 83-84

gospel preached (v.2) = lit. “we have been completely good-newsed and so were they” — tense indicates an action completely accomplished in the past with persistent finished results in the present. So, the gospel was preached so thoroughly that there can be no excuse for not knowing or understanding it.

mixed (v.2) = to unite one thing to another. The promise of rest in Canaan was not united by faith to the minds of the Israelites. They didn’t make it their own.

we who have believed do enter that rest (v.3) — entering into rest is characteristic of those who believe

The meaning is, that we who have believed have entered into rest in accordance with God’s declaration to the effect that those who did not believe should not enter into rest. The point the writer makes is that faith is the condition of entering into rest. The words “although the works were finished from the foundation of the earth,” assume the reader’s acquaintance with the account of creation in Genesis. The providing of a rest is implied in the completion of God’s works. The unbelieving generation which came out of Egypt did not enter into Canaan rest, although God had provided that rest into which they might have entered. — Wuest, page 85

they shall not enter My rest (v.3, 5) = “May I be judged more if they shall enter into My rest” (Psalm 95:11).

although (v.3) = and indeed

Verse 4, taken from Genesis 2:2, states what the last clause in verse 3 referred to.

God found His rest, in regard to creation, in that in which true rest lies, namely, in the completion and perfection of His work. See Genesis 1:31; 2:1-2; and Exodus 31:17, “and on the seventh day He rested and was refreshed.” The seventh day was declared in this last passage to be a sign between God and Israel forever, not between Himself and the Gentiles, or between Himself and the church. The phrase connected with the church is not “from foundation …” but “before the foundation of the world” (Ephesians 1:4). — Vine, page 268.

in this place (v.5) — refers back to “if they shall enter into My rest” in verse 3 — emphasizing that Israel did not enter

¹² Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God;

¹³ but exhort one another daily, while it is called “Today,”  lest any of you be hardened through the deceitfulness of sin.

¹⁴ For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,

¹⁵ while it is said: “Today, if you will hear His voice, do not harden your hearts as in the rebellion.”

¹⁶ For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?

¹⁷ Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness?

¹⁸ And to whom did He swear that they would not enter His rest, but to those who did not obey?

¹⁹ So we see that they could not enter in because of unbelief.

The writer warns the Hebrews of his day not to make the same error those in Moses’ day made.

beware (v.12) — tense indicates a continuous action

lest there be (v.12) — the Greek construction indicates a suspicion that the departing will occur

evil (v.12) — in active opposition to good — evil that seeks to corrupt others

departing (v.12) = standing off from

The word “departing” deserves special attention. It is aphistemi which is made up of apo “off,” and histemi “to stand,” the compound word meaning “to stand off from.” This was exactly the position of these Hebrews. They were standing aloof from the living God. The idea is not that of departing, but of standing off from. Our word “apostasy” is derived from a form of this Greek word. Apostasy is defined as the act of someone who has previously subscribed to a certain belief, and who now renounces his former professed belief in favor of some other which is diametrically opposed to what he believed before. In other words, his new belief is not merely a new system of faith, but one which at every point negates his former belief. These Jews, should they renounce their professed faith in the New Testament system and go back to the First Testament sacrifices, would be embracing that which if brought in again would negate the New Testament. It was a question of the Levitical sacrifices or the crucified Messiah. In making a profession of Messiah as High Priest and then renouncing that professed faith to return to a dependence upon the sacrifices which God set aside at the Cross, the person would commit the sin called apostasy. — Wuest, pages 78-79

living God (v.12) — Jesus Christ — The Jews weren’t about to become atheists — they were about to turn from the Messiah to the law

today (v.13) — has a definite article referring to a specific day, the one mentioned back in verse seven

deceitfulness (v.13) — a trick their sin may play on them

sin (v.13) — has a definite article referring to the sin mentioned in verse 12, the sin of unbelief

are become (v.14) — a past action with continuing results

partakers (v.14) — the readers were participating together in Christ, participating together in the profession of salvation in Christ

confidence (v.14) — from a word for documents used as evidence of ownership — in this case, faith in Christ — so, faith to the end is evidence of true belief

rebelled (v.16) — when the Israelites refused to trust God and accept the report of Caleb and Joshua but instead did not believe and so did not enter into Canaan, a type of the rest Christ offers

all (v.16) — the entire generation that came out of Egypt committed the sin of apostasy (except Caleb and Joshua)

corpses (v.17) — Numbers 14:29; 1 Corinthians 10:5

did not obey (v.18) = did not allow themselves to be persuaded, obstinate

⁷ Therefore, as the Holy Spirit says: “Today, if you will hear His voice,

⁸ Do not harden your hearts as in the rebellion, in the day of trial in the wilderness,

⁹ Where your fathers tested Me, tried Me, and saw My works forty years.

¹⁰ Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways.’

¹¹ So I swore in My wrath, ‘They shall not enter My rest.’”

The quote is from Psalm 95:7-11 — David wrote it, but the writer attributes it to the Holy Spirit. The original does not contain the conditional “if” — If they will hear His voice, they cannot harden their hearts.

harden (v.8) — the tense indicates an action already happening. They were hardening their hearts and were being told to stop doing it.

trial (v.8) = temptation, lit. “put to the test” — referring to the murmuring of the Israelites against Moses at Rephidim when they had no water (Exodus 17:1-7). The people were testing God by demanding from Him instead of trusting Him.

The Greek words translated “tested” and “tried,” are peirazomai and dokimazo respectively. They are an interesting contrast. Peirazomai means “to put to the test to see what good or evil may be in a person.” Dokimazo means “to put to the test for the purpose of approving the person if he meets the test.” The Greek here is “put Me to the test to see what evil or good there is in Me when they put Me to the test for the purpose of approving me should I meet the test.” What crass unbelief is shown in such a procedure. What an insult it flings into the face of an all-loving, all-powerful God. — Wuest, page 75.

forty years (v.9) — joined to “I was angry” (v.10) in the original punctuation

angry (v.10) = to be displeased with, be disgusted, repudiate

go astray (v.10) = be led aside from the right way

known (v.10) = knowledge gained by experience — Israel didn’t have this.

My ways (v.10) — the way God works, the way He declares Himself and exhibits His character

rest (v.11) — permanent rest — refers to the promised kingdom

⁵ And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward,

⁶ but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.

and (v.5) — continuing the thought of verses 1-2

servant (v.5) — Numbers 3:7

The particular word he uses for “servant” deserves special study. It is therapon. This word is used in the LXX of angels and prophets. There is an ethical character attached to the word. It speaks of service of an affectionate nature, and of a hearty character, performed with care and fidelity. Therapon speaks of service that is of a nobler and a freer character than that of doulos (bondslave). The verb is used of the physician’s care of the sick. Xenophon uses it of the gods taking care of men, and of men worshiping the gods. The use of the word in our present passage is indicative of the close relationship which existed between Jehovah and Moses, and of the fact that his services were of an exceptionally high and important character, and valued by Him.

The fidelity of Moses as a servant in the house of Israel is now said to be a “testimony of those things which were to be spoken after.” The meaning is that the fact that God bore testimony to the fidelity of Moses was a guarantee of the trustworthiness of the report which Moses gave of the things God spoke to him. This interpretation seems to be the correct one in view of the context in Numbers 12:7-8, where God says, “My servant Moses … is faithful in all My house, I will speak to him mouth to mouth, apparently, and not in dark speeches.” — Wuest, page 71.

Christ is Son over His house, the one in which Moses was a servant, so, even though Moses was faithful, Christ is better.

house (v.5) — Israel

house (v.6) — all those who believe

hold fast (v.6) = “holding one’s course toward” — like a ship holding its course toward its destination

confidence (v.6) — boldness and freedom of speech

rejoicing (v.6) — only genuine confidence produces joy

I don’t agree with Wuest’s take on this passage, but I’m including it here to show what appears to be the most common understanding.

Now, the writer, keeping in mind the fact that only part of his readers were really saved, and the other part were merely making a profession of salvation, and the latter under stress of persecution were in danger of relapsing back to apostate Judaism, proposes to these readers a test whereby they can tell whether they really belong to the house of God or not, that is, whether they are really saved or not. The “if” in the Greek text is the particle ean, introducing a future, unfulfilled, hypothetical condition. The writer is proposing a condition as yet unfulfilled. If these Jews, to whom he is writing hold fast their confidence and the rejoicing of their professed hope in Messiah firm to the end of their lives, that fact shows that they belong to the house of God, in other words, are saved. If they do not do so, but instead, renounce that profession and return to the abrogated system of Levitical sacrifices, that shows that they never were saved. It is not the retention of salvation that is in question here, but the possession of salvation. The text does not say, whose house will we continue to be,” but “whose house are we.” Frequently the verb of being is left out by the Greek writer, it being understood in the light of the context. But it is in the Greek text here, and in the present tense. Therefore, the subject of the security of the believer is not in view here.

This verse must be understood in the light of its historical background and context. The purpose of the writing of the Epistle to the Hebrews was to meet a certain condition in the first century. It was to reach Jews who had outwardly left the temple sacrifices, had identified themselves with the visible Christian Church, had made a profession of Messiah as High Priest, and who were at the time suffering persecution from apostate Judaism in an effort to force them to renounce their professed faith in Messiah and return to the First Testament sacrifices. Now — if under the pressure of this persecution they should hold fast their confidence and rejoicing of their hope in Messiah to the end of their lives, that would show that they were saved, and if not, that would indicate that they had never been saved. This verse therefore cannot be made to refer in a secondary application to the present day, since the conditions in the first century which the verse was written to meet, do not obtain today. — Wuest, pages 72-73.

¹ Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus,

² who was faithful to Him who appointed Him, as Moses also was faithful in all His house.

³ For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house.

⁴ For every house is built by someone, but He who built all things is God.

holy (v.1) — set apart for God

partakers (v.1) — same word as “companions” (1:9) and “partners” (Luke 5:7) — associated with others in a common task or (here) condition

consider (v.1) = fix one’s mind upon

Apostle (v.1) — one sent, with credentials, to accomplish something — used of Moses (Exodus 3:7) and Jesus Christ (Luke 10:16; John 3:17; 5:36; 6:29; and here)

Apostle and High Priest (v.1) — refer to Christ’s ministry rather than to His deity

confession (v.1) = to agree with someone else

was faithful (v.2 — first use) = IS faithful

appointed (v.2) = made — NOT “God made Christ,” but “God made Him an Apostle and High Priest”

Moses was faithful (Numbers 12:7) … but Christ is worthy of more glory because He built the house of Israel. Since Christ has more honor than the house of Israel, He has more honor than Moses who was a member of that house.

The subject of the comparison of Messiah with Moses, was a most delicate one. Moses was the object of deepest veneration to these Jewish readers. The writer displays great tact by showing that both Messiah and Moses were faithful, before showing that while Moses was faithful as a servant, Messiah was faithful as the Son. — Wuest, page 69.

house (v.2) = household, family — here, Israel

The point of verse 4 is to show that Jesus Christ is God.

built (v.4) — constructed and established — God established Israel

16 For indeed He does not give aid to angels, but He does give aid to the seed of Abraham.

17 Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.

18 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.

indeed (v.16) = doubtless, as is well known

The idea here is that the Lord Jesus, in His work on Calvary’s Cross, did not provide for the salvation of fallen angels but for the salvation of fallen human beings. In perfect righteousness He passed by fallen angels, and in infinite mercy and condescension, stooped to provide salvation for man. For, as is well known, He does not take hold of angels for the purpose of helping them, but of the seed of Abraham He takes hold, with a view to succoring them. — Wuest, pages 64-65.

had to be (v.17) — an obligation imposed by reason of a certain consideration — in this case, the position Christ took on as the one who would help lost humanity

merciful (v.17) — sympathy with another’s misery that leads one to act to relieve the misery

faithful … in things pertaining to God (v.17) — the function of worship performed by a priest — in this case, making reconciliation — translated “propitiation” in Romans 3:25.

Because of the perfect union between His two natures, the Lord Jesus is “a merciful and faithful High Priest”: “merciful” man-wards, “faithful” God-wards … Having trod the same path as His suffering and tried people, Christ is able to enter into their afflictions … To be “faithful” means that His compassions are regulated by holiness, His sympathies are exercised, according to the requirements of God’s truth. There is a perfect balance between His maintenance of God’s claims and His ministering to our infirmities. — Pink, page 90.

the seed of Abraham (v.17) — believers in Christ (Galatians 3:29)

The emphasis in this verse (v.18) is not upon the fact that the Lord Jesus suffered, but upon the fact that He was tempted. The order of the Greek words and their translation are as follows: “For in that which He suffered, having Himself been tempted.” The words : “in that which He suffered” qualify the word “tempted.” the phrase explains in what the temptation consisted. The word “tempted” is the translation of peirazomai, which referred first to the action of putting someone to the test to see what good or evil is in the one tested, and second, because so many broke down under the test and committed sin, the word came to mean a “solicitation to do evil.” Both meanings are in view here. Our Lord in His incarnation as the Last Adam, was put to the test and was also solicited to do evil (Matthew 4:1-11). —  Wuest, page 66.

able (v.18) = fit and willing

aid (v.18) = to run to the cry of those in danger and bring them help

11 For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren,

12 saying: “I will declare Your name to My brethren; in the midst of the assembly I will sing praise to You.”

13 And again: “I will put My trust in Him.” And again: “Here am I and the children whom God has given Me.”

14 Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil,

15 and release those who through fear of death were all their lifetime subject to bondage.

He who sanctifies (v.11) — Jesus Christ

all of one (v.11) = out of one — one source, God — the Lord and saints have one Father, so the Lord calls the saints brothers. Not that we are lifted to His level, but that He came down to ours in suffering and dependence on God.

Before the cross, Jesus never referred to humans as brothers. It is on the basis of His death and resurrection that we are His brothers.

He is not ashamed (v.11) — an act of condescension on the Lord’s part

The quote in verse 12 is from Psalm 22:22. I (the Son) will declare Thy (the Father’s) name.

The writer has just stated the fact that the Lord Jesus is not ashamed to call believers brethren. He quotes the words, “I will declare thy Name unto my brethren” (Psalm 22:22), uttered on the Cross by the Lord Himself. While the Psalm has its background in David’s own experience, yet the final and full application of its truth, is to the Son of God. In verses 19-21, He prays to be raised out from among the dead. In verses 22-31, He gives thanks for answered prayer even before His prayer is actually answered. In view of the fact that God will raise Him from the dead, He will declare His Name to His brethren. The writer to the Hebrews quotes this statement, not for its contextual value, but only to give scriptural verification to his statement in verse 11. — Wuest, pages 61-62.

declare (v.12) = exhibit, make known

The quote in verse 13 is from Isaiah 8:17-18.

The writer now quotes Isaiah 8:17-18 (LXX) to show the close unity which exists between the Lord Jesus and those whom He calls His brethren. The context of the quotation from Isaiah concerns the prophet’s invective against trusting in any help but God’s during the Syro-Israelitish war under Ahaz. Isaiah declares his own trust in God, and that his children have been appointed as living symbols of the divine will. The meanings of the names of the prophet’s children are “a remnant shall return,” and “haste-spoil-hurry, prey.” These names will teach Israel that Assyria will spoil Damascus and Samaria, and that in the midst of a foreign invasion, God will still be with Judah. Both the prophet and the children are omens of the nation’s future. The children were babes at the time. Thus, the unity between every father and his children. This unity the writer to the Hebrews uses as an illustration of the close unity between the Lord Jesus and believers, whom He calls brethren. — Wuest, page 62.

partaken (v.14) = to have a share in common with another — in this case, flesh and blood

flesh and blood (v.14) — speaks of the frailty, dependency and mortality of man

likewise (v.14) = in like manner, lit. “alongside and nearby”

shared (v.14) = to hold with — He took hold of something, humanity, with which He had nothing in common by nature. Christ became fully human, but it was not the humanity of fallen men. Death had no power over Him. He submitted to it voluntarily.

The Lord became flesh to die. He died, and rose again, to break the power of Satan who has the power of death. Satan had sovereignty of which death is the realm.

destroy (v.14) = render inactive, void of power

destroy (v.14) and release (v.15) — Christ’s two purposes in death.