Verse by Verse

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.

9 But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.

10 For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.

Jesus (v.9) — The first time this Name is mentioned in Hebrews.

little (v.9) = time — for a little time

In becoming man Christ took upon Him a nature that was capable of dying. This the angels were not; and in this respect He was, for a season, made lower than they. “By the suffering of death.” This expression denotes that Christ’s exit from the land of the living was no easy or gentle one, but a death of “suffering”; one accompanied with much inward agony and outward torture. It was the “death of the cross” (Philippians 2:8). It was a death in which He suffered not only at the hands of men and of Satan, but from God Himself. It was a death in which He fully satisfied the demands of infinite holiness and justice. This was a task which no mere creature was capable of performing. Behold here, then, the wonder of wonders: Christ undertook a work which was far above the power of all the angels, and yet to effect it He was made lower than them! — An Exposition of Hebrews, by Arthur W. Pink, page 67.

crowned (v.9) = for gaining a victory

glory and honor (v.9) — The Greek makes it clear that He was crowned with glory and honor because of His suffering and death.

But Jesus, made for a little time lower than the angels with the design that He by the grace of God should taste death for every man, we see crowned as victor with glory and honor because of the suffering of death. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 59.

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He who by the suffering of death had been made, for a little season, lower than the angels, has, because of His humiliation and perfect atoning sacrifice, been “highly exalted” by God Himself. He has been “raised far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to com” (Ephesians 1:21). It is not simply that this exaltation followed the Mediator’s suffering and death, but, as the “therefore” in Isaiah 53:12 and the “wherefore” of Philippians 2:9 plainly denote, were the meritorious reward thereof. Thus, so far from the Cross needing an apology, it has magnified the Savior. So far from Christ’s degradation and death being something of which the Christian need be ashamed, they are the very reason why God has so signally rewarded Him. The “crown of thorns” which man gave Him, has been answered by  the “crown of glory and honor” that God has bestowed upon Him. — Pink, page 67.

was fitting for Him (v.10) = it was becoming, it was fit — It was seemly in accord with God’s justice and love — only God can satisfy the demands of God.

for whom are all things (v.10) = for whose sake — God is the reason for all things — everything exists to accomplish God’s purpose (Revelation 4:11)

sons (v.10) — believers

captain (v.10) = one who goes first, leader (John 14:6) — also “author”

It needs to be borne in mind that in New Testament days the “captain” of a regiment did not remain in the rear issuing instructions to his officers, but took the lead, and by his own personal example encouraged and inspired his soldiers to deeds of valor. Thus the underlying thoughts of this title are, Christ’s going before His people, leading His soldiers, and being in command of them. He has “gone before” them in three respects. First, in the way of obedience, (John 13:15). Second, in the way of suffering (1 Peter 2:21). Third, in the way of glory: He has entered heaven as our forerunner, so that faith says, “Thanks be unto God which giveth us the victory through our Lord Jesus Christ. — Pink, page 71.

perfect (v.10) = to carry to completion, not moral perfection (here) — In His case, the human experience, including suffering and death

through (v.10) = by means of

Jesus Christ, through His suffering and death, regained for mankind what Adam lost through the fall.

5 For He has not put the world to come, of which we speak, in subjection to angels.

6 But one testified in a certain place, saying: “What is man that You are mindful of him, or the son of man that You take care of him?

7 You have made him a little lower than the angels; You have crowned him with glory and honor, and set him over the works of Your hands.

8 You have put all things in subjection under his feet.” For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him.

for (v.5) — referring back to Hebrews 1:14 (verses 1-4 being parenthetical)

put … in subjection (v.5) — a military term used of arranging soldiers in order under a commander

world (v.5) — the inhabited earth

world to come (v.5) — the Millennial Kingdom

This kingdom will not be administered by angels. An angel once was the regent of God on the first perfect earth, which angel with his associated angels administered the affairs of a pre-Adamic race. His throne was on earth. He was the anointed cherub, the guardian of the holiness of God. He struck at God’s throne, and forfeited the regency of this earth (Isaiah 14:12-14; Ezekiel 28:1-19). That angel was Lucifer. He is now Satan. The earth over which he had ruled, was rendered a desolation and a waste, and he, with his angelic cohorts, were banished. After the restoration of the earth, God placed man upon it, but man handed the scepter over to Satan, who now is the god of the world-system and whose throne is again on earth (Revelation 2:13).

But the Lord Jesus, through the blood of His cross, has regained for man the dominion over this earth, and will in the Millennial Kingdom dethrone Satan, ruling as King of Kings and Lord of Lords. The saved of the human race will be associated with Him in this reign. Thus, the angels will not administer the Millennial earth, but man in the Person of the Son of Man and those of the human race saved by His precious blood. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, pages 54-55.

in a certain place (v.6) — in Psalm 8:4-6

What is man? (v.6) — How insignificant is man?

The force of the 4th verse of Psalm 8, the first here quoted in Hebrews 2, may be gathered from the words which immediately precede: “When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained — What is man, that Thou are mindful of him? and the son of man, that Thou visitest him?” In view of the magnitude of God’s creation, in contrast from the heavenly bodies, What is man? This is confirmed by the particular word which the Holy Spirit has here employed. In the Old Testament, He has used four different words, all rendered “man” in our English version. The one used here is “enosh,” which signifies “frail and fallen man.” It is the word used in Psalm 9:20! What is man, fallen man, that the great God should be mindful of him? Still less that He should crown him with “glory and honor?” — An Exposition of Hebrews, by Arthur W. Pink, page 61.

mindful (v.6) — treating with kindness

take care of him (v.6) = to look upon for the purpose of help or benefit

Therefore, “son of man” (v.6) has to refer to humanity — son of man = son of Adam. While the Psalm refers to man, the writer of Hebrews seems to use it to refer to Christ. If this is correct, it means that during His humiliation, Christ was a little inferior to angels but now is far above them.

little (v.7) — for a time, temporarily — see verse 9 where it is used the same way (Wuest — Vine says it means “degree”)

crowned (v.7) — not a royal crown, but a crown given because of exalted rank or station

glory and honor (v.7) — Adam, as the head of the race in his unfallen state in Eden

but now (v.8) — Adam, because of sin, lost his exalted state

I could see no consensus among the commentaries about which parts of verses 6-8 refer to Adam, to man in general or to Christ. I guess I think 6-8 refer to mankind — if they refer to Christ, why would we need verse 9? — but with typology of Christ. And verse 9 shows that mans’ future exaltation is in and because of Christ.

1 Therefore we must give the more earnest heed to the things we have heard, lest we drift away.

2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward,

3 how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,

4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

therefore (v.1) — because of the superiority of Christ as the messenger — the Son of God through Whom God has spoken

give … heed (v.1) = hold to, turn attention to — in a practical way

drift away (v.1) = slip away, like a ring from a finger or a ship from a harbor — passing without regard

if (v.2) — fulfilled condition, not hypothetical case — “in view of the fact that”

word spoken through angels (v.2) — the Law (Acts 7:53; Galatians 3:19)

transgression (v.2) — the outward act of disobedience to the law — overstepping a line

disobedience (v.2) — the inward state that produces transgression — neglecting to hear

reward (v.2) = that which is due

This verse sets out a most important principle in connection with the governmental dealings of God: That principle is that the Judge of all the earth will be absolutely just in His dealings with the wicked. Though the direct reference be to His administration of the Law’s penalty in the past, yet, inasmuch as He changes not, it is strictly applicable to the great assize in the Day to come. There will be degrees of punishment, and those degrees, the sentence meted out to each rebel against God, will be on this basis, that every transgression and disobedience shall receive “a just recompense of reward.” In brief, we may say that punishment will be graded according to light and opportunity (Matthew 11:20-24; Luke 12:47-48), according to the nature of the sins committed (John 19:11; Mark 12:38-40; Hebrews 10:29), according to the number of the sins committed (Romans 2:6). — An Exposition of Hebrews, by Arthur W. Pink, page 54.

we (v.3) — emphatic — we who heard the Lord speak — Jews

neglect (v.3) — not “reject,” but recognize and admit but fail to do — Used in Hebrews 8:9 of God’s response (“regarded them not”) to Israel when they forsook the Mosaic Covenant

The Greek word here rendered “neglect” is translated “made light of” in Matthew 22:5. In this latter passage the reference is to the King making a marriage for His Son, and then sending forth his servants to call them which were bidden to the wedding. But they “made light of “the King’s gracious overtures and “went their ways, one to his family, another to his merchandise.” The parable sets forth the very sin against which the apostle was here warning the Hebrews, namely, failure to give earnest heed to the things which were spoken by the Lord, and neglecting His great salvation. — Pink, page 56.

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The words “if we neglect” have their primary reference to the Jews of the period in which the writer lived, who had outwardly left the temple sacrifices, had made a profession of Messiah as High Priest, and who under stress of persecution from apostate Judaism, were neglecting attendance upon the means of grace (Hebrews 10:25), were allowing themselves to drift by New Testament truth, were leaning back towards the First Testament, and were in danger of returning to the temple sacrifices, an act that would constitute the sin known as apostasy, from which there would be no recovery. The writer is trying to keep them from committing that sin. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 52.

Lord (v.3) = Jehovah

The First Testament was given by angels, the Second (New) was given by Jehovah Himself

those who heard Him (v.3) — the apostles

also bearing witness (v.4) — on word in the Greek = “joint-testimony,” “giving witness together”

gifts (v.4) = distributions, with the idea of “dividing among”

So, if the law firmly demanded obedience and justly punished disobedience, although given by inferior messengers (angels), how much more should we listen to the message given by the superior messenger, Christ?

13 But to which of the angels has He ever said: “Sit at My right hand, till I make Your enemies Your footstool”?

14 Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

The quote in verse 13 is from Psalm 110:1. Psalm 110 is quoted more in the New Testament than any other Psalm.

Christ is sitting at the right hand of the Father now. He will return to judge the earth —  when His enemies are made His footstool.

Christ sits on God’s right hand — a position of authority. Angels have never sat there. They are fulfilling the duties of their office of service. When Christ was a servant, it was His own choice and initiative. The angels are sent.

who will inherit salvation (v.14) — Not believers during the age of grace — we are already complete in Him. It must be a reference to Jews who, because of the promise to their fathers (making them heirs) will pass from the tribulation into the kingdom.

10 And: “You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands.

11 They will perish, but You remain; and they will all grow old like a garment;

12 Like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail.”

The quote is from Psalm 102:25-27. In Psalm 102, the Son cries out in His humanity. The Father responds with the verses quoted here about His deity. They show Christ as Creator, eternal, unchangeable. In Psalm 102:24-25, the Son asked the Father not to shorten His days. In verse 28 (and Hebrew 1:12), the Father assures Him that His days will never end. This was also assurance for believing Jews who saw their Messiah rejected and killed.

In verses 23 and 24 of that Psalm [Psalm 102], the Son is heard addressing the Father in view of the cross. He cries, “He weakened My strength in the way; He shortened My days. I said, O My God, take Me not away in the midst of My days: Thy years are throughout all generations.” The verses that follow might seem at first glance to be a continuation of His plea, but with the light that this divinely inspired commentary throws upon them, we see that they are the answer of the Father to the Son. God replies to the Sufferer of Calvary: “Of old has Thou laid the foundation of the earth: and the heavens are the work of Thy hands. They shall perish but Thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall be changed. But Thou art the same, and Thy years shall have no end.” — Studies in the Epistle to the Hebrews, by H.A. Ironside, pages 36-37.

and (at the start of verse 10) — continues the thought begun in verse 4 and continued through verses 5-9.

they (v.11) — the heavens

remain (v.11) = remain permanently

old (v.11) — not indicating old in time, but worn out

garment (v.11) = that which is thrown around — a wrap, a garment that one wraps around his body

fold (v.12) = roll up

fail (v.12) = end, leave off

Verse 7 showed that angels are created. These verses show the Son is the Creator and, therefore, superior.

8 But to the Son He says: “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom.

9 You have loved righteousness and hated lawlessness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions.”

O God (v.8) — The Father confirms the deity of the Son.

scepter (v.8) — a symbol of royalty and authority

righteousness (v.8) — straightness, evenness, rectitude — as is the kingdom it represents (Jeremiah 23:5; Psalm 89:14)

You have (v.9) — past tense, referring to His humiliation on earth

righteousness (v.9) — conforms to the standard of God in His holy character

lawlessness (v.9) — anything contrary to the law and will of God

While here on earth the Mediator owned that God was His God. He lived by His Word, He was subject to His will, He was entirely dependent on Him. “I will put My trust in Him” was His avowal (Hebrews 2:13); yea, did He not declare, “I was cast upon Thee from the womb: Thou art My God from My mother’s belly” (Psalm 22:10)! Many similar utterances of His are recorded in the Psalms. On the cross He owned His subjection, crying “My God, why has Thou forsaken Me?” Even after His resurrection we hear Him saying, “I ascend unto My Father and to your Father; and My God, and  your God” (John 20:17). So now, though seated at the right hand of the Majesty on high, He is there making intercession. So when He returns to this earth in glory, He will “ask” for the inheritance (Psalm 2:8). How this brings out the truth of His humanity, real Man, though true God. Mysterious, wondrous, blessed Person; upholding all things by the Word of His own power, yet in the place of intercession; Himself the “Mighty God” (Isaiah 9:6), yet owning God as His God! — An Exposition of Hebrews, by Arthur W. Pink, page 40-41.

oil (v.9) — Kings are anointed with oil (1 Samuel 10:1; 16:13; Psalm 2:2)

oil of gladness (v.9) = perfumed oil — a symbol of the Spirit, who gives joy (gladness).

companions (v.9) — co-participants — Some think this refers to believers (see 3:14), some think it refers to angels and some think it refers to those who have occupied David’s throne. Christ’s anointing is superior to theirs. The quote is from Psalm 45:6-7.