Heb 2:1
2:1 Therefore {1} we ought to give the more earnest heed to the
    things which {a} we have heard, lest at any time we {b}
    should let [them] slip.

 (1) Now pausing to show to what end and purpose all these
     things were spoken, that is, to understand by the
     excellency of Christ above all creatures, that his
     doctrine, majesty and priesthood, is most perfect, he uses
     an exhortation taken from a comparison.
    (a) He makes himself a hearer.
    (b) They are said to let the word run out, who do not hold
        it securely and remember the word when they have heard it.

Heb 2:2
2:2 For if the {c} word spoken by angels was stedfast, and every
    transgression and disobedience received a just recompence of
    reward;

    (c) The Law which appointed punishment for the offenders:
        and which Paul says was given by angels, Gal 3:19
        and by Stephen also in, Ac 7:53.

Heb 2:3
2:3 How shall we escape, if we neglect so great salvation; {2}
    which at the first began to be spoken by the Lord, and was
    confirmed unto us by {d} them that heard [him];

 (2) If the neglect and disobedience of the word spoken by
     angels was not left unpunished, much less will it be
     tolerated if we neglect the gospel which the Lord of angels
     preached, and was confirmed by the voice of the apostles,
     and with so many signs and wonders from heaven, and
     especially with great and mighty working of the Holy Spirit.
    (d) By the apostles.

Heb 2:4
2:4 God also bearing [them] witness, both with {e} signs and
    wonders, and with divers miracles, and gifts of the Holy
    Ghost, according to his own will?

    (e) This is the true purpose of miracles. Now they are
        called signs, because they appear as one thing, and
        represent another: and they are called wonders, because
        they represent some strange and unaccustomed thing: and
        powers because they give us a glimpse of God's mighty
        power.

Heb 2:5
2:5 {3} For unto the angels hath he not put in subjection the
    {f} world to come, whereof we speak.

 (3) If it was an atrocious matter to condemn the angels who are
     but servants, it is much more atrocious to condemn that
     most mighty King of the restored world.
    (f) The world to come, of which Christ is Father,
        Isa 9:6 or the Church, which as a new world, was to
        be gathered together by the gospel.

Heb 2:6
2:6 {4} But one in a certain place testified, saying, {g} What
    is man, that thou art mindful of him? or the {h} son of man,
    that thou visitest him?

 (4) He shows that the use of this kingly dignity exists in
     this, that men might not only in Christ recognise the
     dignity which they have lost, but also might be through him
     advanced above all things, which dignity of men David
     describes most excellently.
    (g) What is there in man that you should have such a great
        regard for him, and do him that honour?
    (h) He refers to all the citizens of the heavenly kingdom as
        they are considered to be, before God gives them the
        freedom of that city in Christ, man, and sons of man.

Heb 2:7
2:7 Thou {i} madest him a little lower than the angels; thou
    crownedst him with {k} glory and honour, and didst set him
    over the works of thy hands:

    (i) This is the first honour of the citizens of the world to
        come, that they are beside the angels.
    (k) For they will be greatly honoured when they partake of
        the kingdom. He speaks of the thing that will be, as
        though it were already, because it is so certain.

Heb 2:8
2:8 Thou hast 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. {5} But now we see not yet all
    things put under him.

 (5) An objection: But where is this great rule and dominion?

Heb 2:9
2:9 {6} But we {l} see Jesus, who was made a little {m} lower
    than the angels {7} for the {n} suffering of death, crowned
    with glory and honour; that he by the grace of God should
    {o} taste death for {8} every man.

 (6) The answer: this is already fulfilled in Jesus Christ our
     head, who was temporarily for our sakes inferior to the
     angels, being made man: but now is advanced into most high
     glory.
    (l) By his virtue and power which appears revealed in the
        Church.
    (m) Who abased himself for a time, and took the position of
        a servant.
 (7) He shows the cause of this subjection, that is, to taste
     death for our sakes, that in so doing the part of a
     redeemer, he might not only be our Prophet and King, but
     also our High Priest.
    (n) That he might die.
    (o) Feel death.
 (8) In this exists the force of the argument: for we could not
     eventually be glorified with him, unless he was abased for
     us, even for all the elect.  By this event the apostle
     comes to the other part of the declaration of Christ's
     person, in which he proved him to be God and also man.

Heb 2:10
2:10 {9} For it became {p} him, for whom [are] all things, and
     by whom [are] all things, {10} in bringing many sons unto
     glory, {11} to make the {q} captain of their salvation
     perfect through sufferings.

 (9) He proves moreover by other arguments why it suited the Son
     of God who is true God (as he proved a little before) to
     become man nonetheless, subject to all miseries, with the
     exception of sin.
     (p) God.
 (10) First of all because the Father, to whose glory all these
      things are to be referred, purposed to bring many sons to
      glory.  How could he have men for his sons, unless his
      only begotten son had become a brother to men?
 (11) Secondly the Father determined to bring those sons to
      glory, that is, out of that shame in which they existed
      before.  Therefore the son should not have been seen
      plainly to be made man, unless he had been made like other
      men, that he might come to glory in the same way, he would
      bring others: indeed rather, it suited him who was prince
      of the salvation of others, to be consecrated above others
      through those afflictions, Prophet, King, and Priest,
      which are the offices of that government, for the salvation
      of others.
     (q) The Chieftain who as he is chiefest in dignity, so he
         is first begotten from the dead, among many brethren.

Heb 2:11
2:11 {12} For both he that {r} sanctifieth and they who are
     sanctified [are] all of {s} one: for which cause he is not
     ashamed to call them brethren,

 (12) The basis for both of the former arguments, for we could
      not be sons through him, neither could he be consecrated
      through afflictions, unless he had been made man like us.
      But because this sonship depends not only on nature, for
      no man is accounted the son of God, unless he is also a
      son of a man, he is also Christ's brother, (which is by
      sanctification, that is, by becoming one with Christ, who
      sanctifies us through faith) therefore the apostle makes
      mention of the sanctifier, that is, of Christ, and of them
      that are sanctified, that is, of all the elect, who
      Christ condescends to call brethren.
     (r) He uses the time to show us that we are still going on,
         and increasing in this sanctification: and by
         sanctification he means our separation from the rest of
         the world, our cleansing from sin, and our dedication
         wholly to God, all which Christ alone works in us.
     (s) One, of the same nature of man.

Heb 2:12
2:12 {13} Saying, I will declare thy name unto my brethren, in
     the midst of the church will I sing praise unto thee.

 (13) That which he taught before about the incarnation of
      Christ, he applies to the prophetic office.

Heb 2:13
2:13 {14} And again, I will put my {t} trust in him. And again,
     {u} Behold I and the children which God hath given me.

 (14) He applies the same to the kingly power of Christ, in
      delivering his own from the power of the devil and death.
     (t) I will commit myself to him, and to his defence.
     (u) This Isaiah speaks of himself and his disciples but
         signifying by this all ministers, as also his disciples
         signify the whole Church. Therefore seeing Christ is
         the head of the prophets and ministers, these words are
         more rightly confirmed by him, than by Isaiah.

Heb 2:14
2:14 Forasmuch then as the children are {x} partakers of flesh
     and blood, he also himself likewise took part of the same;
     that through death he might destroy him that had the {y}
     power of death, that is, the {z} devil;

     (x) Are made of flesh and blood, which is a frail and
         delicate nature.
     (y) The devil is said to have the power of death, because
         he is the author of sin: and from sin comes death, and
         because of this he daily urges us to sin.
     (z) He speaks of him as of a prince, placing over all his angels.

Heb 2:15
2:15 And deliver them who through fear of {a} death were all
     their lifetime subject to bondage.

     (a) By (death) you must understand here, that death which
         is joined with the wrath of God, as it must be if it is
         without Christ, and there can be nothing devised that
         is more miserable.

Heb 2:16
2:16 {15} For verily he took not on [him the {b} nature of]
     angels; but he took on [him] the {c} seed of Abraham.

 (15) He explains those words of flesh and blood, showing that
      Christ is true man, and not by changing his divine nature,
      but by taking on man's nature. He names Abraham, regarding
      the promises made to Abraham in this behalf.
     (b) The nature of angels.
     (c) The very nature of man.

Heb 2:17
2:17 {16} Wherefore in {d} all things it behoved him to be made
     like unto [his] brethren, that he might be a {e} merciful
     and {f} faithful high priest in things [pertaining] to God,
     to make reconciliation for the sins of the people.

 (16) He applies the same to the priesthood, for which he would
      not have been suited, unless he had become man, and like us
      in all things, sin being the exception.
     (d) Not only concerning nature, but qualities too.
     (e) That he might be truly touched with the feeling of our
         miseries.
     (f) Doing his office sincerely.

Heb 2:18
2:18 For in that he himself hath suffered being {g} tempted, he
     is able to succour them that are tempted.

     (g) Was tried and urged to wickedness by the devil.