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Selected Verse: Hebrews 2:10 - King James

Verse	Translation	Text
Heb 2:10	King James	For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
For--giving a reason why "the grace of God" required that Jesus "should taste death." it became him--The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God. for whom--God the Father (Rom 11:36; Co1 8:6; Rev 4:11). In Col 1:16 the same is said of Christ. all things--Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist. in bringing--The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Gal 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings." many-- (Mat 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23). sons--no longer children as under the Old Testament law, but sons by adoption. unto glory--to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, Joh 17:22, Joh 17:24; Rom 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (Ti2 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings." to make . . . perfect--"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Luk 24:26; Joh 19:30. I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Luk 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, Heb 10:29; Joh 17:19 : by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; Heb 9:9 accord with this sense). captain of, &c.--literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Act 13:39). The same Greek is in Heb 12:2, "Author of our faith." Act 3:15, "Prince of life" (Act 5:31). Preceding others by His example, as well as the originator of our salvation.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

For--giving a reason why "the grace of God" required that Jesus "should taste death."

it became him--The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.

for whom--God the Father (Rom 11:36; Co1 8:6; Rev 4:11). In Col 1:16 the same is said of Christ.

all things--Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.

in bringing--The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Gal 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."

many-- (Mat 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23).

sons--no longer children as under the Old Testament law, but sons by adoption.

unto glory--to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, Joh 17:22, Joh 17:24; Rom 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (Ti2 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

to make . . . perfect--"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Luk 24:26; Joh 19:30. I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Luk 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, Heb 10:29; Joh 17:19 : by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; Heb 9:9 accord with this sense).

captain of, &c.--literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Act 13:39). The same Greek is in Heb 12:2, "Author of our faith." Act 3:15, "Prince of life" (Act 5:31). Preceding others by His example, as well as the originator of our salvation.

Notes on the Bible, by Albert Barnes, [1834]
For it became him - There was a fitness or propriety in it; it was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating - an objection drawn from the fact that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a "fitness" and "propriety" in that fact. There was a reason for it - a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be "a complete" or "perfect Saviour" - a Saviour just adapted to the purpose undertaken, by sufferings. The "reasons" of this fitness, the apostle does not state. The amount of it probably was, that it became him as a Being of infinite benevolence; as one who wished to provide a perfect system of redemption, to subject his Son to such sufferings as should completely qualify him to be a Saviour for all people. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins. For whom are all things - With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;" and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation - even though it involved the humiliation and death of his own Son. And by whom are all things - By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a "fitness" that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author. In bringing many sons unto glory - To heaven. This was the plan - it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few - but to save many. Hence, learn: (1) that the plan was full of benevolence. (2) no representation of the gospel should ever be made which will leave the impression that only a few, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved; few now are his friends and are traveling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands, and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design; narrow in its offer; and narrow in its result. To make the captain of their salvation - The Lord Jesus, who is represented as the leader or commander of the army of the redeemed - "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer - the commander of a "company" of soldiers. The Greek word - ἀρχηγὸς archēgos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Act 3:15, it is rendered "prince" - "and killed the prince of life." So in Act 5:31. "Him hath God exalted to be a prince and a Saviour." In Heb 12:2, it is rendered "author." "Jesus, the author and finisher of our faith;" compare the notes at that place. Perfect through sufferings - Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before and was made holy by his sufferings; nor that he was not in all respects a perfect man before; but it means, that by his sufferings he was made "wholly suited" to be a Saviour of people; and that, therefore, the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a "completeness," a "filling up," of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally "better" by afflictions, if we receive them in a right manner - for we are sinful, and need to be purified in the furnace of affliction; Christ was not made "better," for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a "reward" for his sufferings, or that he was raised up to glory as a consequence of them - which was true in itself - but that he was rendered "complete" or "fully qualified" to be a Saviour by his sorrows. Thus, he was rendered complete: (1) Because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a "complete" or "perfect" Saviour - that is, such a Saviour as we need. (2) he is able to sympathize with them, and to succour them in their temptations, Heb 2:18. (3) by his sufferings an atonement was made for sin. He would have been an "imperfect" Saviour - if the name "Saviour" could have been given to him at all - if he had not died to make an atonement for transgression. To render him "complete" as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "it is "finished." The work is complete. All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour, perfect not only in moral character - but perfect in his work, and in his adaptedness to the condition of people;" compare Heb 5:8-9. See the note at Luk 13:32.

Notes on the Bible, by Albert Barnes, [1834]

For it became him - There was a fitness or propriety in it; it was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating - an objection drawn from the fact that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a "fitness" and "propriety" in that fact. There was a reason for it - a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be "a complete" or "perfect Saviour" - a Saviour just adapted to the purpose undertaken, by sufferings. The "reasons" of this fitness, the apostle does not state. The amount of it probably was, that it became him as a Being of infinite benevolence; as one who wished to provide a perfect system of redemption, to subject his Son to such sufferings as should completely qualify him to be a Saviour for all people. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins.

For whom are all things - With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;" and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation - even though it involved the humiliation and death of his own Son.

And by whom are all things - By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a "fitness" that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author.

In bringing many sons unto glory - To heaven. This was the plan - it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few - but to save many. Hence, learn:

(1) that the plan was full of benevolence.

(2) no representation of the gospel should ever be made which will leave the impression that only a few, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved; few now are his friends and are traveling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands, and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design; narrow in its offer; and narrow in its result.

To make the captain of their salvation - The Lord Jesus, who is represented as the leader or commander of the army of the redeemed - "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer - the commander of a "company" of soldiers. The Greek word - ἀρχηγὸς archēgos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Act 3:15, it is rendered "prince" - "and killed the prince of life." So in Act 5:31. "Him hath God exalted to be a prince and a Saviour." In Heb 12:2, it is rendered "author." "Jesus, the author and finisher of our faith;" compare the notes at that place.

Perfect through sufferings - Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before and was made holy by his sufferings; nor that he was not in all respects a perfect man before; but it means, that by his sufferings he was made "wholly suited" to be a Saviour of people; and that, therefore, the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a "completeness," a "filling up," of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally "better" by afflictions, if we receive them in a right manner - for we are sinful, and need to be purified in the furnace of affliction; Christ was not made "better," for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a "reward" for his sufferings, or that he was raised up to glory as a consequence of them - which was true in itself - but that he was rendered "complete" or "fully qualified" to be a Saviour by his sorrows. Thus, he was rendered complete:

(1) Because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a "complete" or "perfect" Saviour - that is, such a Saviour as we need.

(2) he is able to sympathize with them, and to succour them in their temptations, Heb 2:18.

(3) by his sufferings an atonement was made for sin. He would have been an "imperfect" Saviour - if the name "Saviour" could have been given to him at all - if he had not died to make an atonement for transgression. To render him "complete" as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "it is "finished." The work is complete. All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour, perfect not only in moral character - but perfect in his work, and in his adaptedness to the condition of people;" compare Heb 5:8-9. See the note at Luk 13:32.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
captain Leader, or, originator, that is, one who initiates and carries through. translated, "author" in (Heb 12:2).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

captain

Leader, or, originator, that is, one who initiates and carries through. translated, "author" in (Heb 12:2).

Vincent's Word Studies, by Marvin R. Vincent [1886]
It became (ἔπρεπεν) Not logical necessity (δεῖ, Heb 2:1), nor obligation growing out of circumstances (ὤφειλεν, Heb 2:17), but an inner fitness in God's dealing. Dr. Robertson Smith observes: "The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitrium, but in that which befits the divine nature." For whom - by whom (δι' ὅν - δι' οὗ) For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = εἰς αὐτὸν τὰ πάντα unto whom are all things, Rom 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose agency, all things came into being. On διὰ applied to God, see on Heb 1:2. These two emphasize the idea of fitness. It was becoming even to a God who is the beginning and the end of all things. In bringing many sons unto glory (πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα) Const. bringing with him; not with captain, which would mean "to perfect the captain, etc., as one who led many sons, etc." Αγαγόντα is not to be explained who had brought, or after he had brought, with a reference to the O.T. saints, "he had brought many O.T. sons of God unto glory"; but rather, bringing as he did, or in bringing, as A.V. Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (Heb 2:9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see Ti2 2:10; Rev 19:1. To make perfect (τελειῶσαι) Lit. to carry to the goal or consummation. The "perfecting" of Jesus corresponds to his being "crowned with glory and honor," although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. "To make perfect" does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation. The captain of their salvation (τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν) Comp. Act 5:31. Ἀρχηγὸς captain, quite frequent in lxx and Class. Rev. renders author, which misses the fact that the Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain.

Vincent's Word Studies, by Marvin R. Vincent [1886]

It became (ἔπρεπεν)

Not logical necessity (δεῖ, Heb 2:1), nor obligation growing out of circumstances (ὤφειλεν, Heb 2:17), but an inner fitness in God's dealing. Dr. Robertson Smith observes: "The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitrium, but in that which befits the divine nature."

For whom - by whom (δι' ὅν - δι' οὗ)

For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = εἰς αὐτὸν τὰ πάντα unto whom are all things, Rom 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose agency, all things came into being. On διὰ applied to God, see on Heb 1:2. These two emphasize the idea of fitness. It was becoming even to a God who is the beginning and the end of all things.

In bringing many sons unto glory (πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα)

Const. bringing with him; not with captain, which would mean "to perfect the captain, etc., as one who led many sons, etc." Αγαγόντα is not to be explained who had brought, or after he had brought, with a reference to the O.T. saints, "he had brought many O.T. sons of God unto glory"; but rather, bringing as he did, or in bringing, as A.V. Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (Heb 2:9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see Ti2 2:10; Rev 19:1.

To make perfect (τελειῶσαι)

Lit. to carry to the goal or consummation. The "perfecting" of Jesus corresponds to his being "crowned with glory and honor," although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. "To make perfect" does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation.

The captain of their salvation (τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν)

Comp. Act 5:31. Ἀρχηγὸς captain, quite frequent in lxx and Class. Rev. renders author, which misses the fact that the Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In this verse the apostle expresses, in his own words, what he expressed before in those of the Psalmist. It became him - It was suitable to all his attributes, both to his justice, goodness, and wisdom. For whom - As their ultimate end. And by whom - As their first cause. Are all things, in bringing many adopted sons to glory - To this very thing, that they are sons, and are treated as such To perfect the captain - Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect or consummate implies the bringing him to a full and glorious end of all his troubles, Heb 5:9. This consummation by sufferings intimates, the glory of Christ, to whom, being consummated, all things are made subject. The preceding sufferings. Of these he treats expressly, Heb 2:11-18; having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points he interweaves with the following discourse on his priesthood. But what is here said of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever be suffered. By his sufferings, in his life and death, he was made a perfect or complete sin - offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on "the work of faith with power" in our hearts, that alone can sanctify us. Various afflictions indeed may be made subservient to this; and so far as they are blessed to the weaning us from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

In this verse the apostle expresses, in his own words, what he expressed before in those of the Psalmist. It became him - It was suitable to all his attributes, both to his justice, goodness, and wisdom. For whom - As their ultimate end. And by whom - As their first cause. Are all things, in bringing many adopted sons to glory - To this very thing, that they are sons, and are treated as such To perfect the captain - Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect or consummate implies the bringing him to a full and glorious end of all his troubles, Heb 5:9. This consummation by sufferings intimates, the glory of Christ, to whom, being consummated, all things are made subject. The preceding sufferings. Of these he treats expressly, Heb 2:11-18; having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points he interweaves with the following discourse on his priesthood. But what is here said of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever be suffered. By his sufferings, in his life and death, he was made a perfect or complete sin - offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on "the work of faith with power" in our hearts, that alone can sanctify us. Various afflictions indeed may be made subservient to this; and so far as they are blessed to the weaning us from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For it became him - It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory. For whom - and by whom - God is the cause of all things, and he is the object or end of them. Perfect through sufferings - Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever." Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible. As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject. Heb 2:10. For it became him, etc. - Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it. Heb 2:11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance), are all of one family - all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favor, his brethren. Heb 2:12. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee. Heb 2:13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders. Heb 2:14. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God's permission, be the executioner of it. Heb 2:15. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan - mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

For it became him - It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.

For whom - and by whom - God is the cause of all things, and he is the object or end of them.

Perfect through sufferings - Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever." Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible.

As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject.

Heb 2:10. For it became him, etc. - Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it.

Heb 2:11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance), are all of one family - all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favor, his brethren.

Heb 2:12. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee.

Heb 2:13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders.

Heb 2:14. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God's permission, be the executioner of it.

Heb 2:15. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan - mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."

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