John Calvin Commentary Hebrews 2:10

"For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings." — Hebrews 2:10 (ASV)

For it became him, etc. His object is to make Christ’s humiliation appear glorious to the godly; for when he is said to have been clothed with our flesh, he seems to be classed with the common order of men, and the cross brought him lower than all men. We must therefore be careful that Christ is not less esteemed because he willingly humbled himself for us; and this is what is spoken of here. For the Apostle shows that this very thing should be considered honorable to the Son of God: that he was by these means consecrated the Captain of our salvation.

He first assumes it as granted that we ought to be satisfied with God’s decree; for as all things are sustained by his power, so all things ought to serve his glory. No better cause, then, can be found than the good pleasure of God. Such is the meaning of the circumlocution he employs, for whom, and by whom, are all things. He might by one word have named God, but his purpose was to remind us that what is to be considered best is that which He appoints, whose will and glory is the true purpose of all things.

It does not, however, appear yet what he intends by saying that it became Christ to be thus consecrated. But this depends on the ordinary way God adopts in dealing with his own people, for his will is to train them with various trials, so that they may spend their whole life under the cross. It was therefore necessary that Christ, as the first-begotten, should by the cross be inaugurated into his supremacy, since that is the common lot and condition of all. This is the conforming of the head with the members, of which Paul speaks in Romans 8:29.

It is indeed a remarkable consolation, calculated to mitigate the bitterness of the cross, when the faithful hear that by sorrows and tribulations they are sanctified for glory as Christ himself was; and therefore they see a sufficient reason why they should lovingly kiss the cross rather than dread it. And when this is the case, then undoubtedly the reproach of the cross of Christ immediately disappears, and its glory shines forth. For who can despise what is sacred, indeed, what God sanctifies? Who can consider that shameful by which we are prepared for glory? And yet both these things are said here of the death of Christ.

By whom are all things, etc. When creation is spoken of, it is ascribed to the Son as his own world, for by him all things were created; but here the Apostle means nothing other than that all creatures continue or are preserved by the power of God. What we have rendered consecrated, others have rendered made perfect. But as the word, τελειῶσαι, which he uses, is of a doubtful meaning, I think it clear that the word I have adopted is more suitable to the context. For what is meant is the settled and regular way or method by which the sons of God are initiated, so that they may obtain their own honor and be thus separated from the rest of the world; and then immediately sanctification is mentioned.