Heb 2:5-9 | RWP | e4.org | For not unto angels ( ου γαρ αγγελοις ). The author now proceeds to show ( ) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come ( την οικουμενην την μελλουσαν ). The new order, the salvation just described. See a like use of μελλω (as participle) with σωτηρια ( ), αιων ( .), αγαθα ( ; ), πολις ( ). Whereof we speak ( περ ης λαλουμεν ). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

‏ Hebrews 2:5-9

For not unto angels ( ου γαρ αγγελοις ). The author now proceeds to show (2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels.

The world to come ( την οικουμενην την μελλουσαν ). The new order, the salvation just described. See a like use of μελλω (as participle) with σωτηρια (1:14), αιων (6:4f.), αγαθα (9:11; 10:1), πολις (13:14).

Whereof we speak ( περ ης λαλουμεν ). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

But one somewhere ( δε που τις ). See 4:4 for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes Ps 8:5-7 and extends here to 8a.

Hath testified ( διεμαρτυρατο ). First aorist middle indicative of διαμαρτυρομα, old verb to testify vigorously (Ac 2:40).

What ( Τ ). Neuter, not masculine τις (who). The insignificance of man is implied.

The son of man ( υιος ανθρωπου ). Not ο υιος του ανθρωπου which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here.

Visited ( επισκεπτη ). Second person singular present indicative middle of επισκεπτομα, old verb to look upon, to look after, to go to see (Mt 25:36), from which verb επισχοπος, overseer, bishop, comes.

Thou madest him a little lower ( ελαττωσας αυτον βραχυ τ ). First aorist active of old verb ελαττοω from ελαττων (less), causative verb to lessen, to decrease, to make less, only here, and verse 9 and Joh 3:30 in N.T. Βραχυ τ is accusative neuter of degree like 2Sa 16:1, "some little," but of time in Isa 57:17 (for a little while).

Than the angels ( παρ' αγγελους ). "Beside angels" like παρα with the accusative of comparison in 1:4, 9. The Hebrew here has Elohim which word is applied to judges in Ps 82:1, 6 (Joh 10:34f.). Here it is certainly not "God" in our sense. In Ps 29:1 the LXX translates Elohim by υο θεου (sons of God).

Thou crownedst ( εστεφανωσας ). First aorist active indicative of old verb, στεφανοω, to crown, in N.T. only here and 2Ti 2:5 The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7 is absent in B.

In that he subjected ( εν τω υποταξα ). First aorist active articular infinitive of υπατασσω in the locative case, "in the subjecting."

He left ( αφηκεν ). First aorist active indicative (kappa aorist) of αφιημ.

Nothing that is not subject to him ( ουδεν αυτω ανυποτακτον ). Later verbal of υποτασσω with α privative. Here in passive sense, active sense in 1Ti 1:9. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come!

But now we see not yet ( νυν δε ουπω ορωμεν ). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

Even Jesus ( Ιησουν ). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" ( τον βραχυ τ παρ' αγγελους ηλαττωμενον ), quoting and applying the language of the Psalm in verse 7 to Jesus (with article τον and the perfect passive participle of ελατταω ). But this is not all. Death has defeated man, but Jesus has conquered death.

Because of the suffering of death ( δια το παθημα του θανατου ). The causal sense of δια with the accusative as in 1:14. Jesus in his humanity was put lower than the angels "for a little while" ( βραχυ τ ). Because of the suffering of death we see ( βλεπομεν ) Jesus crowned ( εστεφανωμενον, perfect passive participle of στεφανοω from verse 7), crowned already "with glory and honour" as Paul shows in Php 2:9-11 (more highly exalted, υπερυψωσεν ) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3).

That by the grace of God he should taste death for every man ( οπως χαριτ θεου υπερ παντος γευσητα θανατου ). This purpose clause ( οπως instead of the more usual ινα ) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of ( υπερ ), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death ( γευομα θανατου ) occurs in the Gospels (Mt 16:28; Mr 9:1; Lu 9:27; Joh 8:52), though not in the ancient Greek. It means to see death (Heb 11:5), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace ( χαριτ, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read χωρις θεου (apart from God) in place of χαριτ θεου, Nestorian doctrine whatever the origin.