Hebrews 2:9

But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. BUT - `But rather, Him who was made for a little lower than the angels (cf. Luke 22:43) we behold (by faith: a different verb from "we see" visibly, Hebrews 2:8 [ horoomen (G3708)], which expresses the impression our eyes passively receive from objects; whereas [ blepomen (G991)] "we behold," "look," implies direction and intention, as of one deliberately regarding something, and mentally perceiving: so...

9._But we see Jesus, etc. _As the meaning of the words , βραχύ τι “a little” is ambiguous, (36) he looks to the thing itself, as exhibited in the person of Christ, rather then to the exact meaning of the words, as I have already said; and he presents to our meditation the glory after the resurrection, which David extends to all the gifts by which man is adorned by God’s bounty; but in this embellishment, which leaves the literal sense entire, there is nothing unsuitable or improper. _For the suffering of death, etc. _It is the same as though it was said that Christ, having passed through death, was exalted into the glory which he has obtained, according to what Paul teaches us in Philippians 2:8; not that Christ obtained anything for himself individually, as sophists say, who have devised the notion that

5-9 Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns....

Verse Hebrews 2:9. _SHOULD TASTE DEATH FOR EVERY MAN._] In consequence of the fall of Adam, the whole human race became sinful in their _nature_, and in their _practice_ added _transgression_ to _sinfulness_ of disposition, and thus became exposed to endless perdition. To redeem them Jesus Christ took on him the nature of man, and suffered the penalty due to their sins. It was a custom in ancient times to take off criminals by making them _drink a cup of poison_. Socrates was adjudged to drink a cup of the juice of hemlock, by order of the Athenian magistrates: Πινειν το φαρμακον, αναγκαζοντων των Αρχοντων. The sentence was one of the most unjust ever pronounced on man. Socrates was not only innocent of every crime laid to his charge, but was the greatest benefactor to his country. He was duly conscious of the iniquity of his sentence, yet ch

BUT WE SEE JESUS - We do not see that mankind has the extended dominion of which the Psalmist speaks elsewhere. But we see the fulfillment of it in Jesus, who was crowned with glory and honor, and who has received a dominion that is superior to that of the angels. The point of this is, not that he suffered, and not that he tasted death for every man; but that “on account of this,” or “as a reward” for thus suffering, he was crowned with glory and honor, and that he thus fulfilled all that David Psalms 8:1 had said of the dignity and honor of man. The object of the apostle is, to show that he was “exalted,” and in order to this he shows why it was - to wit, because he had suffered death to redeem man; compare Philippians 2:8. Who was mad

EXPOSITION HEBREWS 2:1 INTERPOSED EXHORTATION as explained above. HEBREWS 2:1 ON THIS ACCOUNT (_i.e. _on account of what has been seen of the SON'S superiority to the angels) WE OUGHT (or, _we are bound_)_ _MORE ABUNDANTLY TO GIVE HEED TO THE THINGS THAT WE HAVE HEARD (_i.e. _the gospel that has been preached to us in the Son), LEST AT ANY TIME (or, _lest haply_)_ _WE LET THEM SLIP (rather, _float past them_)_. _The word παραρρυῶμεν (aorist subjunctive from παραρρέω)_ _denotes flowing or floating past anything. The allusion is to the danger, inci

BUT WE SEE JESUS,.... Not with bodily eyes, but with the eyes of the mind, and understanding; that he is Jesus, as the Syriac version reads; and that he is designed in the above words; and that he has all things made subject unto him; and that he was humbled, and now exalted, as follows: WHO WAS MADE A LITTLE LOWER THAN THE ANGELS; in his state of humiliation; Hebrews 2:7 FOR THE SUFFERING OF DEATH: this clause may be considered either as connected with the preceding; and then the sense is, that Jesus became lower than the angels, by, or through suffering death; in that respect he was lower than they, who die not; this proved him to be in a condition below them, and showed how pertinent the above words were to him, and how they were fulfilled in him: or with the following; and then the meaning is, that because Jesus suffered death in the room and stead of

Hebrews 2:1. _Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip._ We have heard them; do not let us forget them. Let them not be like the driftwood which goes floating down the stream. Let us make a desperate effort to retain them in our memories; and, above all, to ponder them in our hearts. Hebrews 2:2. _For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation;_ They could not trifle with the angels' message without receiving just punishment from God. Much less, then, can we trifle with Christ's gospel. We have not an angelic saviour; but God himself, in the person of his So

GRACE Grace (in salvation). (Hebrews 10:29); (Romans 3:24). (_ See Scofield) - (John 1:17). _...

HEBREWS 2:9 ca,riti qeou/ {A} Instead of ca,riti qeou/, which is very strongly supported by good representatives of both the Alexandrian and the Western types of text î46 a A B C D 33 81 330 614 it vg copsa, bo, fay _al_), a rather large number of Fathers, both Eastern and Western, as well as 0121b 424c 1739* vgms syrpmss, read cwri.j qeou/. The latter reading appears to have arisen either through a scribal lapse, misreading ca,riti as cwri,j, or, more probably, as a marginal gloss (suggested by...