TRV
“The Son Rules the World to Come”· Hebrews 2:5–9
Translation
King James Version
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.
KJV (with Strong's)
But G1161 we see G991 Jesus G2424, who G3588 was made G1642 a little G1024 G5100 lower G1642 than G3844 the angels G32 for G1223 the suffering G3804 of death G2288, crowned G4737 with glory G1391 and G2532 honour G5092; that G3704 he G1089 by the grace G5485 of God G2316 should taste G1089 death G2288 for G5228 every man G3956.
Complete Jewish Bible
But we do see Yeshua — who indeed was made for a little while lower than the angels — now crowned with glory and honor because he suffered death, so that by God’s grace he might taste death for all humanity.
Berean Standard Bible
But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone.
American Standard Version
But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man.
World English Bible Messianic
But we see him who has been made a little lower than the angels, Yeshua, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
Geneva Bible (1599)
But we see Iesus crowned with glory and honour, which was made litle inferiour to the Angels, through the suffering of death, that by Gods grace he might taste death for all men.
Young's Literal Translation
and him who was made some little less than messengers we see--Jesus--because of the suffering of the death, with glory and honour having been crowned, that by the grace of God for every one he might taste of death.
In the KJVVerse 29,987 of 31,102 · 96.4%
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 2:5–9. His four-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentHebrews 2:5–9
5¶ For unto the angels hath he not put in subjection the world to come, whereof we speak.
6But 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?
7Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
8Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
9But 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.
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details
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.
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Historical interpretation
Eight Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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We understood the Christ to be the creator, but the Father is greater. He, indeed, who is such great things as “the advocate,” “the expiation,” “the propitiatory,” because he showed compassion “on our weaknesses” in experiencing temptation “in all things” human “in our likeness, without sin,” is a “great high priest” who offered himself as the sacrifice offered once for all, not for humans alone, but also for every spiritual being. For “apart from God he tasted death for all.” This appears in some copies of the epistle to the Hebrews as “by the grace of God.”But whether “apart from God he tasted death for all,” he died not only for humans but also for the rest of the spiritual beings, or “by the grace of God he tasted death for all,” he died for all apart from God, for “by the grace of God he tasted death for all.” And, indeed, it would be strange to declare that he tasted death for human sins but not also for any other creature, besides man, that happened to be in sin—for instance, for the stars, since not even the stars are absolutely pure before God. As we have read in Job, “And the stars are not clean in his sight,” unless this was said hyperbolically.
For this reason he is a “great high priest,” since he restores all things to the kingdom of the Father, causing the things that are lacking in each of the creatures to be supplied, that they may be able to receive the Father’s glory.
God “tasted death for every one,” but, because his immortal nature could not die in the flesh in which he died, he who was dead, as it is, did not die. He did not die because of his nature; he nominally clothed himself with death for his love to us. Since he was superior to death by his nature, death could not approach him.
Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable. "But," he says, "we see Him who was made a little lower than the angels, even Jesus, for the suffering of death" - then the good things again, - "crowned with glory and honor." Seest thou, how all things apply to Him? For the expression, "a little," would rather suit Him, who was only three days in Hades, but not ourselves who are for a long time in corruption. Likewise also the expression "with glory and honor" will suit Him much more than us.
Again, he reminds them of the Cross, thereby effecting two things; both showing His care for them and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is "glory and honor," as He Himself also always calls it, saying, "That the Son of Man might be glorified" (John xi. 5); and, "the Son of Man is glorified." (John xii. 23.) If then He calls the sufferings for His servants' sake "glory," much more shouldest thou the sufferings for the Lord.
Seest thou the fruit of the Cross, how great it is? fear not the matter: for it seemeth to thee indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, "That He by the grace of God should taste death for every man."
"That by the grace of God," he says. And He indeed because of the grace of God towards us suffered these things. "He who spared not His Own Son," he says, "but delivered Him up for us all." (Rom. viii. 32.) Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, "Much more the grace of God, and the gift by grace which is by one man Jesus Christ, hath abounded unto many." (Rom. v. 15.)
"That by the grace of God He should taste death for every man," not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He hath fulfilled His own part.
Moreover he said rightly "taste death for every man," he did not say "die." For as if He really was tasting it, when He had spent a little time therein, He immediately arose.
By saying then "for the suffering of death," he signified real death, and by saying "superior to angels," he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. "For," He says, "the prince of this world cometh and findeth nothing in Me." (John xiv. 30.) So both the words "by grace" and "should taste death for every man," establish this.
He calls it the age to come. Then he adds at last, “we do not yet see everything in subjection to him. But we see Jesus made lower than the angels.” Then he applies to Jesus the question, “What is man that you are mindful of him?” For the things common to humanity belong to him. But as the Son himself says, “Out of the mouths of babes and sucklings I will establish praise for the sake of your enemies” and “I will see the heavens, the works of your fingers.” No one would say that the man God remembered had made “the praise established from the mouth of babes and infants for the sake of your enemies” and “I will see the heavens, the works of your fingers.” This one remembered humanity and lowered himself a little lower than the angels. But who is the “man”? Jesus. Because of the suffering of his death, “he was made a little lower than the angels.”
Some suffer something very laughable here, changing “without God” and making it to read “by the grace of God,” not following the Scripture’s train of thought. Owing to their failure to understand that he once said, “without God,” they erase it to no profit and put in what seems satisfactory to their opinion. Yet what notion would be suggested by Paul inserting “by the grace of God”? And what train of thought would lead him to this? For it is not his custom to append “by the grace of God” capriciously, but always there is some logical train of thought involved. For example, he talks about grace when he, talking about his experience, adds, “by the grace of God I am what I am.” Or when it is his task to speak concerning God’s love for humankind and that God has done all things, even though we are not worthy to obtain them, as is contained in his statement, “By grace you have been saved,” … he appends, “And this not of your own doing, it is the gift of God, not because of works, lest any one should boast.” Clearly he shows through this, that he is speaking concerning the grace of God, which he showed on behalf of all people. But in Hebrews Paul is discussing what is being set forth by him concerning Christ, what sort of person he is and how he differs from the angels (the starting point of his discussion), and in what respect he seems to be lower than them because of his death. What need was there then for him to say, “by the grace of God”? It is out of place for him to speak concerning his goodness concerning us.Instead, the line of argument shows this to be the case when he says, “without God he tasted death,” since his divinity was not hindered in this respect, and therefore he showed a diminution “for a short time” from his usual state. He appears also here to share the honor because of his connection with the other nature. It is most natural that those who have heard these things would think that the indwelling of the Word of God would be spectacular at the time of his suffering, even though this does not correspond with the things that have been set forth. Yet “without” God he tasted the trial of death, he adds, “For it was fitting for him, on whose account all things exist and through whom all things exist, having led many sons into glory while he was the originator of their salvation to be made perfect through suffering.” It is not that his divinity was not a contributor, he says. For the usual things “were fitting.” … For, let me tell you, the fact of suffering in no way was appropriate for it. But clearly this “it was fitting” confirms the notion of “without God.” For although it was not fitting, Paul himself says that it is fitting, showing at the same time also what sort of things he once did, and what they were. “For it was fitting for him, because of whom and through whom all things exist.” Quite clearly he is speaking about the divine Word, inasmuch as he shared with many his sonship and led them into this glory. He is the “originator” of everybody’s “salvation,” our Lord and Savior Jesus Christ, the one who is said flatly to have been accepted as a perfect man through his sufferings, so that also Christ’s nature and God’s grace might be made manifest.
Jesus is a man. For “what is man that you are mindful of him?” Yet the apostle asserts that this passage refers to Jesus, for he says, “We see him who was made a little lower than the angels, Jesus.” What then do we conclude? The man Jesus was like all humans and differed in no way from those whose nature he shares, save that to him a grace was given. The grace that was given does not change his nature. But after death was destroyed, “God gave him the name which is above every name.” The one who gave is God. The one to whom it was given is the man Jesus Christ, the first fruits of those who are raised. For he is the “firstborn from the dead.” Therefore, he ascended and sits at the right hand of the Father and is above all.
In this account of the sonship, the apostle appears to include the man who was assumed with the “many,” not because, like them, he received the sonship by grace, since the Godhead alone possesses the sonship by nature.
Since Paul called him both maker and Lord of the angels, and this seemed somehow beyond belief to those being taught that the nature of the angels is immortal and yet hearing of the passion of Christ the Lord, he was obliged to offer instruction on this as well. He was made less than the angels not in the divine nature but in his suffering humanity; this shared in divine glory after the resurrection. Of course, he endured the suffering for all: everything in possession of created nature needed this healing. He said as much, in fact, “so that apart from God he would taste death for everyone,” only the divine nature is without need (he is saying); all other things needed the remedy of the incarnation. By becoming man God the Word destroyed the power of death; in destroying it he promised us resurrection, to resurrection he linked incorruptibility and immortality, and visible things also will share in incorruptibility.
It should be noted that the Nestorians distort the Scripture, and thus they read it in such a way that He tasted death apart from God, constructing this by asserting that Christ had the indwelling of the Word of God and not a union, claiming that His divinity did not accompany Him while He was crucified.
Indeed, it has been said, they argue, "Without God he would taste death." But see how a certain orthodox one has responded. First of all, it is stated, χάριτι Θεοῦ, that is, grace or through the grace of God; yet even if it is said as you wish, χωρὶς Θεοῦ, that is, “without God”, it must be understood that Christ died without God or except for God for everyone. For he did not die only for men, but also for the heavenly powers, to break down the barrier of separation and unite the lower with the higher. (Eph. 2:14)This is similar to what has been said elsewhere. But when it is said that all things are subjected, it is evident that it is outside of the one who subjected all things to Himself. (1 Cor. 15:28)
“But we see Jesus, who was made a little lower than the angels.” Paul endeavors to show that what was said applies to Christ, and he says that even if he subjected all things, it does not yet seem to fit him; and yet we showed that ultimately even this will occur; but then that he was made a little lower than the angels, this fits Him rather than us. For he indeed, having been three days in Hades as a man, was a little inferior to the angels, since he was in no way subject to death there; but we, being destroyed for a long time, are not briefly but far more greatly made inferior to the angels. And that to be crowned with glory and honor because of the passion suits Him more than it does us.
“because of the suffering of death.” Having spoken of the suffering of death, he revealed true death. For it was not an illusion of death, but an active suffering.
"crowned with glory and honor." He calls the cross glory and honor. For to make heaven and earth and man and the powers above is not as worthy of God and exceedingly glorious as to deem it worthy to be crucified for us. This he says also comforting them, as if he were saying, "If Christ endured these things for us, what great thing is it if you also endure trials for him?"
"so that by the grace of God." For it is by the grace of the Holy Trinity that the Son suffered. For the Father did not give the Son according to obligation, nor did the Son accept it, nor did the Spirit cooperate in the Cross, but everything happened by grace.
It is rightly said, "he might taste." For He did not remain in death, but only in a certain manner did He taste it.
"taste death for everyone." Not only for the faithful, but for the whole world. For even if not all were saved because of their own unbelief, he himself bore his own on behalf of all and for all. And rightly so, "he might taste"; for he did not remain in death, but only in a certain way tasted it; for he immediately rose again. Therefore, in this respect, he is greater than the angels, because he proved to be superior to death.
"For it was fitting that he." It was fitting, Paul says, for God and the Father for whom are all things; he is indeed the beginning of all things.
"by whom all things exist." For if all things are indeed through him, the Father is the one who created all things, who begot the Creator.
"through whom all things exist." See the phrase "through whom," which is placed with the Father. For if there were a decrease, it would belong only to the Son, and it would be added to the Father. But what does the phrase "through whom" mean? Understand this: since he said "through whom all things," so that no one might conceive anything absurd, that he is needed by all; (for the preposition "by" also means something like this, as when we say, "through the man the creation came into being"); he introduced "through whom," explaining that "through" means in this way, "through him," that is, all things having been made by him. Therefore, also concerning the Son, when the phrase "through whom" is said, accept it thus, instead of "by whom."
"in bringing many sons." He says that the one who brought them in, in the glory of the only-begotten, through the gift of adoption, the Author of their salvation, their sons, that is, Christ, was perfected through sufferings, in order to show perfect and glorious, as through the cross.And he is a Son, and we are sons; but he is genuine; we, however, are adopted; he saves; we are being saved; we are united with him, and again we are separated; through him, who has brought many sons to glory, we share; through him, the author of their salvation, we are separated.
perfected through sufferings; that is, to complete what was lacking in Him. But what was lacking in Christ, as one might think of a man? The immortal part, namely, so that He might have the image continuously. Therefore, the Father fulfilled what was lacking to Him through the resurrection; for having risen, His death no longer has dominion; and through Him, filling all men,(Rom. 6:9) just as the same apostle says elsewhere: "And having been perfected, He became the author of eternal salvation to all who obey Him." (Heb. 5:9) Thus, the holy Cyril and in the one hundred sixty-fourth chapter of Philalethes.
But let us look, if you will, and examine closely the mystery of the resurrection of Christ our God, the very thing that mystically comes to be in us as we wish, and how in us Christ is buried in us as in a tomb, and how being united to our souls, he rises up and raises us with him. This is the goal of this discussion.Christ our God was hanged upon a cross and nailed upon it the sin of the world, tasting death and descending to the lower parts of Hades. Then again, rising from Hades he returned to his own undefiled body, from which in his descent he was in no way separated. And immediately he arose from the dead and went up from there to heaven with great glory and power. So we now come from the world and enter through the sufferings of the Lord into a repentance and humiliation of burial like his, who himself came down from heaven and took on our body as a tomb, and united with our souls he raises them from the dead, which most surely they were. Then he permits those who were raised with Christ to see the glory of his mystical resurrection.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Hebrews 2:9 encapsulates the profound paradox of Christ's redemptive work: His voluntary, temporary humiliation through incarnation and suffering, which positioned Him below angels, was the necessary prelude to His glorious exaltation. This divine condescension, undertaken by the grace of God, enabled Him to fully experience and conquer death on behalf of all humanity, thereby securing salvation and demonstrating the ultimate triumph of God's sovereign plan.
Context
Literary Context
The book of Hebrews systematically argues for the absolute supremacy of Jesus Christ over all previous revelations and institutions, including the Law, the prophets, angels, Moses, and the Levitical priesthood. Chapter 1 meticulously establishes Jesus' divine nature, His role as the heir of all things, and His superiority to angels, citing numerous Old Testament passages to support His unique status as God's Son. However, Hebrews 2 marks a crucial shift in the author's argument. Having affirmed Jesus' divinity, the author now addresses the necessity of His humanity. This transition explains why the Son, though superior to angels, had to become "a little lower than the angels" to fulfill His redemptive mission. The immediate verses preceding Hebrews 2:9, specifically Hebrews 2:5-8, quote and interpret Psalm 8:4-6, which speaks of humanity being made "a little lower than the angels" yet crowned with glory and honor. Hebrews 2:9 applies this prophetic declaration directly to Jesus, clarifying that His temporary lowering was purposeful and led to His ultimate exaltation.
Historical & Cultural Context
The audience of the book of Hebrews was likely Jewish Christians, possibly facing persecution or internal struggles that tempted them to revert to Judaism. This context explains the author's extensive use of Old Testament scriptures and his emphasis on Christ's superiority to Jewish figures and institutions. The concept of angels held significant importance in Jewish thought, often seen as mediators of the Law and powerful divine agents. For these Jewish believers, the idea that the Messiah would be "lower than the angels" might have been a stumbling block or a source of confusion. The author addresses this by demonstrating that Jesus' temporary humiliation was not a sign of weakness or inferiority but a strategic, divinely ordained act necessary for Him to accomplish salvation, something angels could not do. The Greco-Roman world also had a hierarchical understanding of spiritual beings, and the author's argument would resonate with the idea of a divine figure descending for a purpose.
Key Themes
Hebrews 2:9 significantly contributes to several overarching themes within the book of Hebrews. Foremost is the theme of Christ's Incarnation and Humiliation, emphasizing that Jesus, though fully God, willingly took on human flesh and experienced the limitations and sufferings of humanity. This act of condescension was not a demotion but a strategic move for redemption. Closely linked is the theme of Suffering and Perfection, where Jesus' suffering and death are presented as the means by which He was "made perfect" (not in character, but in His role as High Priest and Savior), enabling Him to sympathize with and effectively represent humanity. The verse also highlights the theme of Exaltation and Glory, showing that Jesus' temporary lowering was followed by His being "crowned with glory and honour," pointing to His resurrection, ascension, and ultimate reign at God's right hand, as further elaborated in Hebrews 1:3. Finally, the phrase "taste death for every man" underscores the theme of Universal Atonement and Divine Grace, revealing the expansive scope of Christ's sacrifice, offered not for a select few, but for all humanity through the unmerited favor of God.
Exposition and Analysis
Key Word Analysis
This primary particle serves as an adversative or continuative conjunction, here indicating a contrast or transition. Following the discussion in Hebrews 2:5-8 about humanity's intended dominion and current subjection, "but" introduces a pivotal shift, directing the reader's gaze from the general human condition to the specific reality of Jesus, who uniquely fulfills and transcends the Psalm's prophecy.
The verb elattóō means "to lessen (in rank or influence)," while brachýs denotes "short (of time, place, quantity, or number)." Together, they convey a temporary and purposeful reduction in status. This highlights that Jesus' humanity and suffering were not a permanent state of inferiority but a brief, strategic condescension for a specific redemptive goal, distinguishing His temporary state from the inherent, permanent nature of angels.
The verb geúomai means "to taste; by implication, to eat; figuratively, to experience (good or ill)," and thánatos refers to "death (literally or figuratively)." This idiomatic expression signifies a full and personal experience of death, not merely a superficial encounter. It emphasizes that Jesus genuinely underwent the reality and full consequence of physical death, including its spiritual implications as the penalty for sin, which was essential for His atoning work.
Verse Breakdown
"But we see Jesus,"
This opening clause immediately shifts the focus from the general discussion of humanity's destiny in Psalm 8 to the concrete person of Jesus. The author asserts that while humanity has not yet seen the full realization of its dominion, believers do see Jesus, who embodies the fulfillment of God's plan.
"who was made a little lower than the angels"
This phrase directly applies the language of Psalm 8:5 to Jesus. It refers to His incarnation, where the Son of God, in His divine pre-existence superior to all created beings, voluntarily took on human nature, thereby assuming a position "lower" in created rank than angels for a finite period.
"for the suffering of death,"
This crucial prepositional phrase clarifies the purpose of Jesus' temporary humiliation. His descent into humanity was not arbitrary but directly "for" or "on account of" His suffering and death. It underscores that His humanity was the necessary condition for Him to experience the ultimate human vulnerability and penalty for sin.
"crowned with glory and honour;"
This part of the verse points to Jesus' post-resurrection exaltation. His temporary lowering was followed by a divine vindication and glorification, where He received supreme honor and dignity from God, signifying the successful completion of His redemptive mission and His enthronement as sovereign Lord.
"that he by the grace of God should taste death for every man."
This final clause articulates the ultimate redemptive purpose and scope of Christ's work. "Taste death" signifies His full experience of death's reality, including its penal consequences. This act was accomplished "by the grace of God," highlighting God's unmerited favor as the source of this redemptive plan. Crucially, it was "for every man," emphasizing the universal availability and comprehensive nature of His atoning sacrifice for all humanity.
Literary Devices
Hebrews 2:9 employs several powerful literary devices to convey its profound theological message. The most prominent is Contrast, as the verse sharply juxtaposes Jesus' temporary humiliation ("made a little lower than the angels") with His subsequent exaltation ("crowned with glory and honour"). This contrast highlights the divine paradox of suffering preceding glory, a central theme in Christian theology. Allusion is also critical, as the verse directly alludes to and reinterprets Psalm 8 in a Christological context, shifting the focus from humanity's general destiny to Jesus' specific fulfillment of that destiny. The phrase "taste death" functions as an Idiom or Metonymy, where "taste" stands for the full, personal experience of death, rather than a mere sampling. This emphasizes the reality and completeness of Jesus' suffering. Finally, the verse uses Purpose Clauses ("for the suffering of death," "that he... should taste death") which clearly articulate the divine intentionality behind Jesus' incarnation and sacrifice, revealing God's precise and merciful plan for humanity's redemption.
Theological and Thematic Connections
Hebrews 2:9 stands as a cornerstone of Christian theology, articulating the profound necessity and efficacy of the incarnation and atonement. It reveals God's sovereign plan to redeem humanity not through a distant decree, but through the personal, empathetic suffering of His Son. Jesus' voluntary descent below the angels, culminating in His death, demonstrates the depth of divine love and the radical nature of God's grace. This act was not a sign of weakness but the ultimate display of strength and obedience, enabling Him to become the perfect High Priest who can sympathize with our weaknesses, having been tempted in every way, yet without sin. His subsequent crowning with glory and honor affirms the triumph of His sacrifice over sin and death, establishing Him as the reigning Lord and the source of eternal salvation for all who believe. This verse thus weaves together themes of divine condescension, sacrificial love, redemptive suffering, and ultimate exaltation, forming the very heart of the Gospel message.
Reflection and Application
Hebrews 2:9 offers a powerful lens through which to view our own suffering and the immense love of God. Reflecting on Jesus, who willingly humbled Himself to "taste death for every man," should evoke profound gratitude and trust. It reminds us that our Savior is not distant or unfeeling, but one who has fully entered into the human experience, including its deepest pain and mortality. This truth provides immense comfort in our trials, knowing that Christ understands and sympathizes with our weaknesses, having endured the ultimate suffering. It also calls us to a life of humble service and sacrificial love, mirroring the example of our Lord. Just as His humiliation led to glory, our willingness to embrace humility and suffering for the sake of the Gospel can lead to spiritual growth and the manifestation of God's glory in our lives. This verse compels us to fix our gaze on Jesus, the author and finisher of our faith, finding in His completed work the assurance of our salvation and the pattern for our lives.
Questions for Reflection
FAQ
Why was it necessary for Jesus to be "made a little lower than the angels"?
It was necessary for Jesus to be "made a little lower than the angels" primarily for two interconnected reasons, as highlighted in the book of Hebrews. First, to fulfill His role as a sympathetic and effective High Priest. As Hebrews 2:17-18 explains, He had to become like His brothers in every respect so that He could truly experience human temptation and suffering, enabling Him to sympathize with and help those who are tempted. Angels, being spirit beings, cannot die or fully identify with human frailty. Second, and most crucially, Jesus had to become human to experience death, which is the penalty for sin. The author states He was made lower "for the suffering of death," emphasizing that only as a human could He "taste death for every man." This act, as the ultimate sacrifice, was essential for the atonement of sins and the destruction of the one who has the power of death, that is, the devil. His humanity was the necessary vehicle for His redemptive mission.
Christ-Centered Fulfillment
Hebrews 2:9 powerfully articulates the Christ-centered fulfillment of God's redemptive plan, revealing Jesus as the ultimate answer to humanity's fallen condition. The "suffering of death" that Jesus endured is the direct fulfillment of the Old Testament sacrificial system, which pointed to a perfect, once-for-all sacrifice for sin, as seen in Hebrews 10:10-14. His voluntary humiliation, being "made a little lower than the angels," perfectly aligns with the prophetic anticipation of a suffering servant who would bear the iniquities of many, as foretold in Isaiah 53:3-6. Furthermore, His subsequent crowning "with glory and honour" directly fulfills the messianic prophecies of a reigning King, such as those found in Psalm 110:1, demonstrating His ultimate victory over sin, death, and the grave. This verse is a profound declaration that Jesus, through His unique blend of divinity and humanity, became the perfect mediator, the Lamb of God who takes away the sin of the world, and the exalted Lord who now reigns, offering salvation to "every man" through the boundless grace of God. His entire life, death, and resurrection, encapsulated in this single verse, are the central act of God's saving history, making Him the focus of all redemptive hope and the very author of eternal salvation.