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divine nature of the Son: oujk a]n tou'to ejpoivhsen ei[ ge ejlattwvsew" h\n kai; tw'/ uiJw'/ movnon prosh'kon ( ad loc. ).
pollou;" uiJouv" ] Christ has been spoken of as ‘the Son.’ Men now are made to share His title (comp. Heb. 12:5). Chrysostom: kai; aujto;" uiJo;" kai; hJmei'" uiJoiv : ajllj oJ me;n swvzei hJmei'" de; swzovmeqa .

The use of pollouv" brings no limitation to the scope of Christ's work (comp. 9:28) which has just been described in its universal aspect ( uJpe;r pantov" ). It simply emphasises the truth that the pattern of Christ's Life was in this aspect of wide application. Comp. Matt. 20:28.
eij" dovxan ajgagovnta ... teleiw'sai ] O. L. multis filiis in gloriam adductis , Vulg. qui multos filios in gloriam adduxerat. These Latin renderings suggest a wrong sense. Though the objects of ajgagovnta and teleiw'sai are different the two acts which they describe are regarded as synchronous, or rather as absolute without reference to the succession of time. The perfecting of Christ included the triumph of those who are sons in Him. At the same time the work of God and the work of Christ are set side by side. God ‘brings’ ( ajgagei'n ) the many sons and Christ is their ‘leader’ ( ajrchgov" ).

The order, no less than the stress which is laid on the completed work of Christ, is fatal to the proposed connexion of ajgagovnta with Christ, who had ‘brought many sons to glory’ during His ministry, even if Christians, who are called His ‘brethren’ (Heb. 2:11), could in this place be spoken of as His ‘sons’ (in 5:13 the case is different). And so again the use of dovxa is decisive against the idea that God is spoken of as ‘having brought many sons to glory’ in earlier times.

For a similar combination of aorists see Matt. 26:44; 28:19 ( baptivsante" ); Acts 23:35 ( keleuvsa" ); Rom. 4:20; (Eph. 5:26); Col. 2:13; 1 Tim. 1:12; Heb. 9:12.
to;n ajrchgo;n th'" swt. ] The author (or captain ) of their salvation , O. L. ducem v. principem (Vulg. auctorem salutis ). Neither word gives the fulness of sense. The ajrchgov" himself first takes part in that which he establishes. Comp. 12:2; Acts 3:15; 5:31; Mic. 1:13 (LXX.); 1 Macc. 9:61. Comp. Iren.
2.22.4 prior omnium et praecedens omnes. The word, which is common in the LXX. occurs in Clem. R. 1
Cor. c.
xiv.
ajrc. zhvlou" , c. li. ajrc. th'" stavsew" , and often elsewhere; e.g., 2 Clem. 20:5 oJ s. kai; ajrchgo;" th'" ajfqarsiva" ; Jos. B. J. 4.5. 2 oJ ajrchgo;" kai; hJgemw;n th'" ijdiva" swthriva" ; Ep. Vienn. 17 (Euseb. H. E. v. 1). See also classical examples in Wetstein on Heb. 12:2. Compare ai[tio" Heb. 5:9.
dia; paq. teleiw'sai ] Latt. per passionem consummare. For consummare some Fathers read and explain consummari (Ruff. Sedul. Vigil.).

The conception of teleiw'sai is that of bringing Christ to the full moral perfection of His humanity (cf. Luke 13:32), which carries with it the completeness of power and dignity. Comp. Heb. 10:1, 14; 11:40; 12:23; Phil. 3:12 (v. 6).

This ‘perfection’ was not reached till after Death: Heb. 5:9; 7:28. It lay, indeed, in part in the triumph over death by the Resurrection. Comp. Cyril Alex. ap. Cram. Cat. pp. 396, 399.

The sense of ‘bringing to His highest honour,’ or ‘to the close of His earthly destiny,’ is far too narrow. See Additional Note.
dia; paqhmavtwn ] See Heb. 13:12 note.


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