Hebrews 2
2:1-4. Since the Son of God is so superior to angels in all these things, how much more must we heed his direct word of salvation than even the firm word (of the Law) ministered through angels? (Cf. 10:28-29; 12:25). The word of salvation came directly from the Lord. Those who heard (his chosen witnesses, the apostles) confirmed it to us, and God also bore witness with them by the miraculous signs and visible gifts of the Holy Spirit that accompanied their testimony (cf. Acts 5:12; 8:18. See also 2 Cor. 12:12 and notes there).
Vv.3, 4 speak of the apostles (those who heard) in the third person, which to me would rule out any of them as the author (including Paul, Gal. 1:12). Other inspired writers, Luke for example, also were not direct witnesses to Jesus, but they were witnesses to the special works of power, and did receive the gifts of the Holy Spirit that authenticated the apostles’ witness (cf. 2 Peter 1:16-21).
2:5-8. No mention is made here of Adam and the fall of man, but that surely is the background of what is said. Ps. 8:5-6 is quoted here, and all of Psalm 8 reflects on the smallness of man against the background of the larger creation, yet God made him for a little while only a little lower than the angels. The world was not made to be subject to angels, but it was man who was to subdue the earth and every living thing in it (Gen. 1:28). We don’t see that now (8). Man does not rule in righteousness bringing the world into submission to himself, because he is not in submission to God, and is under a curse of death (cf.15).
2:9-10. But we do see Jesus (the new Adam) who condescended to place himself in our humble estate of flesh, for a little while lower than the angels, that he might be obedient even unto death, and by the Father’s grace taste death for everyone (9), i.e., everyone he represented. These are the many sons he brought to glory with him through his suffering (10). The context makes it clear that he did not taste death for everyone in a universal sense, for not all are saved (see notes at 1 Tim. 2:1-7).
2:11. If the true Son sanctifies us, then God is our Father, and he is not ashamed to call us his brethren. (But if we are not his, then God is not our Father, but the devil is our father, John 8:41-47.)
2:12-13. Ps. 22:22; Is. 8:17-18. Note how the OT is used. Both the psalmist and the prophet speak the words of Christ. Psalm 22 goes from the suffering of the cross (Ps. 22:1, “My God, my God, why has Thou forsaken me?”) to praise and exaltation. Through Isaiah, Christ speaks of the children whom God has given him, who are “for signs and wonders in Israel from the LORD of hosts” (Is. 8:18b). For not only is the author of our salvation (10; cf.12:2) our elder brother (11,12), but he is also our father, who “gives life to whom he wishes” (John 5:21). Also note that one of the promised Savior child’s names in Is. 9:6 is Eternal Father, and that in John 10:30 Jesus said, “I and the Father are one” (albeit two persons).
2:14-15. Here is the heart of the gospel, the necessity and aim of the incarnation. Here Christ delivers those who are enslaved by the devil, sin, and death. And he does so by a meek and humble submission to the Father’s will, taking upon himself the weakness of man even to the point of death, so that the power of the devil would be destroyed (cf. Mt. 12:29; Luke 11:21-22; John 12:31; Rev. 20:2).
2:16. It was not for angels that he did this, but for the seed of Abraham. That is, for those who believe God, who are of faith (Gal. 3:6-7).
2:17-18. No man can stand at the foot of the cross and say, “God doesn’t understand how I have been tempted. How could he possibly know how I have suffered.” All mouths are shut before him who bore the sins of the whole elect world. He made propitiation for the sins of the people (i.e., he took away the wrath of the infinitely holy God. Here is a high priest like no other, yet like us in all things. He is both willing and able to come to our aid.)