TRV
“What is mere man, that you concern yourself with him?
or the son of man, that you watch over him with such care?
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Commentary on Hebrews 2 verses 5–9
The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (Heb 2:5): For to the angels hath he not put in subjection the world to come, whereof we speak.
I. Here the apostle lays down a negative proposition, including a positive one - That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.
II. We have a scripture - account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Psa 8:4-6, But one in a certain place testified, saying, What is man, that thou art mindful of him? or the Son of man, that thou visitest him? etc. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.
1.As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the boy, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luk 20:36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.
2.As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, Heb 2:8, Heb 2:9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1.] That God was mindful of Christ for us in the covenant of redemption. [2.] That God visited Christ on our account; and it was concluded between them that in the fulness of time Christ should come into the world, as the great archetypal sacrifice. [3.] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] That God crowned the human nature of Christ with glory and honour, in his being perfectly holy, and having the Spirit without measure, and by an ineffable union with the divine nature in the second person of the Trinity, the fulness of the Godhead dwelling in him bodily; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross, hereby putting all mankind into a new state of trial. [5.] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things, thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth.
Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!" while the Father withal afterwards, after making Him somewhat lower than angels, "crowned Him with glory and honour and subjected all things beneath His feet." And then shall they "learn to know Him whom they pierced, and shall beat their breasts tribe by tribe; " of course because in days bygone they did not know Him when conditionedin the humility of human estate.
When, according to the prophetic word, people were alienated from the life-giving womb through sin and went astray from the womb in which they were fashioned, they spoke falsehood instead of truth. Because of this, the Mediator, assuming the first fruit of our common nature, made it holy through his soul and body, unmixed and unreceptive of all evil, preserving it in himself. He did this in order that, having taken it up to the Father of incorruptibility through his own incorruptibility, the entire group might be drawn along with it because of their related nature, in order that the Father might admit the disinherited to “adoption” as children and the enemies of God to a share in the Godhead. And just as the first fruit of the dough was assimilated through purity and innocence to the true Father and God, so we also as dough in similar ways will cleave to the Father of incorruptibility by imitating, as far as we can, the innocence and stability of the Mediator. Thus, we shall be a crown of precious stones for the only begotten God, having become an honor and a glory through our life. For Paul says, “Having made himself a little lower than the angels because of his having suffered death, he made those whose nature had previously become thorny through sin into a crown for himself, transforming the thorn through suffering into honor and glory.” And yet, once he has “taken away the sins of the world” and taken upon his head a crown of thorns in order to weave a crown of “honor and glory,” there is no small danger that someone may be discovered to be a burr and a thorn because of his evil life, and then be placed in the middle of the Master’s crown because of sharing in his body. The just voice speaks directly to this one: “How did you get in here without a wedding garment? How were you, a thorn, woven in with those fitted into my crown through honor and glory?”
Then he brings forward another testimony also and says, "but one in a certain place testified, saying." Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he doth this: as when he saith, "but when He bringeth in again the First-Begotten into the world, He saith, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He saith, Who maketh His angels spirits. And, Thou, Lord, in the beginning hast laid the foundations of the earth": so also here he saith, "but one in a certain place testified, saying." And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.
Why does he bring up the quote, “what are human beings that you are mindful of them?” He purports to prove, from the contrary, the following statement, that Christ is far superior to the angels. “A little while lower than the angels,” he brings … up in order to disprove the opposite proposition. He means that he was made lower through the suffering of death, “we saw him, but he had no form nor beauty.” Therefore, it was appropriate to say that about the Lord, because he was exalted; again, it was appropriate to exhort them [angels] to “put everything in subjection under his feet.”
Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders, and various powers which He works for them.
"and various miracles." Paul said "various" to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said "miracles"; for those are not powers but weakness and illusion and empty matters.
“by gifts of the Holy Spirit distributed.” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed, it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6)
"according to His own will.” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes.
“For it was not to angels that He subjected the world.” This is a consequence of the comparison with the angels that was previously stated. For it was necessary for the chief creature, namely the angelic one, by consulting Christ according to the flesh, to show Him to be greater as the Lord.
He speaks of the future world when He says the world to come.
“of which we are speaking.” That is, concerning which we said above that, When he brings in the firstborn into the world. Therefore let not your mind be led astray seeking another world. But some understood a future world, the world that will be, concerning which, he says, the whole discourse is to us. For then Christ himself will sit as judge of that world; and the angels, as ministers and servants, will stand by.
"But there is a certain one who testified somewhere, saying." Speaking to those who knew the Scriptures, Paul does not mention the names of those who say: "What is man?"
This applies both to common humanity and especially to Christ in the flesh.
“At present, we do not yet see everything in subjection to him.” For he said: “He left nothing outside of his control,” but they suffered badly and were seized by the Jews who remained in disbelief, so that they would not hesitate about what was said, Paul says: “Do not be troubled. For not yet has all things been subjected to him, not yet has the preaching been scattered, not yet has the proclaimed king openly received power."
"that you are mindful of him."
For you have not only brought him into being, but also granted him to be well, and you will continue to be mindful, and you will visit him when he is in a bad state.
"You made him a little lower than the angels.” Here he recalls the declaration after the transgression. For the mortal is made lower than the angels.
For this reason, he now cites it. What is man that you are mindful of him? Since it seemed to oppose his purpose, he indeed shows that Christ is greater than the angels, yet he says that he was made a little lower than the angels. He presents this in order to resolve the objection that seems to arise, and in resolving it, he says that he was made lower because of the passion of death. "For we saw him and he had neither form nor beauty." (Isa. 53:2)
Meanwhile, it is granted that this was also said about the Lord, since he served them as well, to comfort them, as it is said: "putting everything in subjection under his feet."
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SUMMARY
Hebrews 2:6, a direct quotation from Psalm 8:4, introduces a profound theological inquiry into humanity's place in God's grand design. It marvels at the Creator's astonishing condescension and intimate care for humankind, questioning why the Almighty would be so mindful of and actively engaged with such seemingly insignificant beings. For the author of Hebrews, this ancient query serves as a foundational premise for understanding the incarnation of Jesus Christ, asserting that God's ultimate purpose for humanity, including its destined glory and dominion, is perfectly realized and fulfilled in the Son of Man.
CONTEXT
Literary Context: This verse is strategically placed within the broader argument of Hebrews, which meticulously establishes the supremacy of Jesus Christ. Chapter 1 emphatically declares Christ's divine nature and His superiority to angels, positioning Him as the radiant glory of God and the exact imprint of His nature. Chapter 2 then transitions to address the necessity and significance of Christ's humanity. The author argues that for humanity to be saved and for Christ to truly identify with His people, He had to partake in flesh and blood. The quotation from Psalm 8 in Hebrews 2:6-8 serves as a crucial bridge, demonstrating God's original intention for humanity to have dominion, and then showing how Christ, as the perfect "Son of Man," fulfills this destiny through His temporary humiliation, suffering, and ultimate exaltation. This sets the stage for understanding Christ's role as a merciful and faithful High Priest, capable of making propitiation for the sins of the people.
Historical & Cultural Context: Psalm 8, from which Hebrews 2:6 is drawn, is a hymn of praise reflecting on God's majestic creation and humanity's paradoxical position within it. Written in an ancient Near Eastern context, where human beings often felt small and vulnerable before the vastness of the cosmos and the power of deities, the Psalmist's wonder at God's attention to humanity is particularly striking. The concept of "man" ('enosh) and "son of man" (ben 'adam) in Hebrew thought often emphasized human frailty, mortality, and dependence, especially in contrast to God's eternal power. The author of Hebrews, writing to a Jewish Christian audience, would have been acutely aware of the Septuagint (LXX) translation of Psalm 8, which is the version directly quoted here. This audience would also have been familiar with the concept of angels as powerful divine messengers and mediators of the Law, making the argument for Christ's superiority to angels, and His identification with humanity, a potent theological claim.
Key Themes: Hebrews 2:6 contributes significantly to several overarching themes within the book. Firstly, it underscores Divine Condescension and Intimate Care, highlighting God's astonishing willingness to be "mindful" of and "visit" humanity despite its perceived insignificance. This theme runs counter to common ancient perceptions of distant deities and emphasizes God's personal, active involvement with His creation. Secondly, the verse speaks to Human Dignity and Purpose, echoing God's original design for humanity to exercise dominion, as seen in Genesis 1:26-28. While humanity has fallen short of this purpose, the Psalm points to an inherent high calling. Thirdly, and most critically for the author of Hebrews, the verse introduces the theme of Christ's Identification with Humanity. For the author, "man" and "the son of man" are ultimately fulfilled in Jesus Christ. He is the true and perfect Man who fully embodies God's design for humanity, even through suffering and death, to bring many sons to glory, as elaborated in Hebrews 2:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Hebrews 2:6 masterfully employs several literary devices. The most prominent is the Rhetorical Question, "What is man, that thou art mindful of him? or the son of man, that thou visitest him?" This is not a question seeking information, but one designed to evoke wonder, awe, and contemplation concerning God's profound condescension and humanity's remarkable place in His plan. It highlights the vast disparity between the Creator and His creation, making God's attention all the more astonishing. The verse also utilizes Quotation/Allusion, directly citing Psalm 8:4. This intertextual reference grounds the author's argument in the Old Testament Scriptures, demonstrating continuity between God's ancient promises and their fulfillment in Christ. Furthermore, Parallelism is evident in the two clauses: "What is man, that thou art mindful of him?" and "or the son of man, that thou visitest him?" The phrases "man" and "son of man" are synonymous, as are "mindful of him" and "visitest him," creating a poetic rhythm that reinforces the central idea of God's active, benevolent attention to humanity. Finally, there is an element of Anthropomorphism in attributing human-like actions ("mindful," "visitest") to God, making His divine care relatable and emphasizing the personal nature of His interaction with humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 2:6 is a pivotal theological statement, revealing God's profound and active engagement with humanity, a truth that finds its ultimate expression in the person of Jesus Christ. It highlights the paradox of divine majesty stooping to care for human frailty, setting the stage for the incarnation. The author uses this Old Testament passage to argue that God's original intention for humanity, though marred by sin, was not abandoned but perfectly fulfilled in Christ. This verse not only marvels at God's condescension but also subtly points to the unique role of the "Son of Man" in God's redemptive plan, a title Jesus frequently used for Himself, signaling His true humanity and His destined role as both suffering servant and glorious King. It underscores that God's plan for humanity's dominion is realized not through human effort, but through Christ's perfect obedience and ultimate exaltation, bringing many "sons" (believers) to glory with Him.
REFLECTION AND APPLICATION
Hebrews 2:6 offers profound comfort and a renewed sense of purpose for believers. In a world that often makes us feel insignificant or overlooked, this verse reminds us that the Creator of the universe is not distant or indifferent; He is intimately "mindful" of us and actively "visits" us. This truth should inspire deep gratitude and confidence in God's personal care, even amidst life's challenges. It calls us to reflect on the immense dignity God has bestowed upon humanity, not because of our inherent worth, but because of His gracious design and the ultimate worth He placed upon us through Christ. Understanding that Christ perfectly embodied the "Son of Man" means that our human experience, with all its joys and sorrows, is understood and sanctified by Him. This should lead us to live lives that reflect the high calling God has placed upon us, striving to align with the perfect humanity modeled by Jesus, and trusting that through Him, our destiny is secured in God's glorious plan.
Questions for Reflection
FAQ
What is the significance of the phrase "one in a certain place testified"?
Answer: This phrase is a reverent and indirect way of citing Scripture, specifically Psalm 8:4. The author of Hebrews often introduces Old Testament quotations in this manner, emphasizing that the words are not merely human wisdom but divinely inspired testimony, carrying the authority of God Himself. It directs the reader's attention to the prophetic and theological weight of the passage being quoted, rather than the human author of the Psalm.
Why does the author of Hebrews quote Psalm 8:4 when discussing Jesus's superiority to angels?
Answer: The author quotes Psalm 8:4 to address a crucial theological tension: if Jesus is superior to angels, why did He become human, seemingly taking a lower position? Psalm 8, which speaks of humanity being "crowned with glory and honor" and given "dominion," provides the answer. The author argues that humanity's original destiny for dominion, though not yet fully realized by fallen humanity, is perfectly fulfilled in Jesus. His temporary humiliation as "man" was a necessary step for Him to achieve salvation and restore humanity's intended glory, thereby becoming the ultimate fulfillment of the "Son of Man" who is indeed superior to angels, even in His humanity. This sets the stage for the argument that Jesus, through His suffering and death, was "made a little lower than the angels, for the suffering of death," but is now "crowned with glory and honor" (Hebrews 2:9).
CHRIST-CENTERED FULFILLMENT
Hebrews 2:6 finds its ultimate and glorious fulfillment in the person of Jesus Christ. The rhetorical questions posed in the Psalm – "What is man, that thou art mindful of him? or the son of man, that thou visitest him?" – are answered definitively in the Incarnation. God's profound mindfulness and visitation of humanity are not merely abstract concepts but concrete realities in Jesus. He is the perfect "Son of Man," the one human being who perfectly embodies God's original design for humanity, fulfilling the dominion and glory intended for creation. While humanity fell short of this calling through sin, Jesus, by becoming fully human, entered into our frailty and mortality, yet without sin (Hebrews 4:15). His "visitation" was not a fleeting glance but a complete immersion into the human condition, culminating in His sacrificial death and resurrection, through which He tasted death for everyone and destroyed the power of death and the devil (Hebrews 2:14-15). Thus, Jesus, as the perfect Man, restores humanity to its intended glory, demonstrating that God's ultimate purpose for His creation is realized in His Son, who brings "many sons to glory" (Hebrews 2:10) through His own perfect humanity and triumphant exaltation at the right hand of God (Hebrews 1:3).