Hebrews 2:9 Kommentar

In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).

INTRODUCTION TO HEBREWS 2 In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Heb 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Psa 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Heb 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Heb 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Heb 2:11 as he does, for which are cited Psa 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Heb 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Heb 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Heb 2:17.

For it became him, for whom are all things,.... This is not a periphrasis of Christ, who died, but of God the Father, who delivered him to death; and who is the final cause of all things, in nature, and in grace, all things being made for his pleasure and for his glory; and he is the efficient cause of all things, as follows: and by whom are all things; all the works of creation, providence, and grace: in bringing many sons to glory; not to worldly glory, but to the heavenly glory, which they are undeserving of; and which was long ago prepared for them; is at present hid; is weighty, solid, durable, yea, eternal: the persons whom God, of his rich grace, brings to this, are "sons"; who are predestinated to the adoption of children; are regenerated by the Spirit of God; believe in Christ; and have the spirit of adoption given them, and so being children, are heirs of glory: and these are "many"; for though they are but few, when compared with others, yet they are many, considered by themselves; they are many that God has ordained to eternal life, and given to Christ, and for whom he has given himself a ransom, and whom he justifies; and accordingly there are many mansions of glory provided for them in their Father's house, whose act it is to bring them thither: he has chosen them to this glory, and prepared it for them; he sent his Son to redeem them; he reveals his Son in them, the hope of glory; he calls them to his eternal glory, and makes them meet for it, and gives them an abundant entrance into it: and him it became--to make the Captain of their salutation perfect through sufferings; Christ is "the Captain of salvation", and is so called, because he is the author of it; and he is the Prince and Commander of these sons, who are committed to his charge, and are under his care; and is their guide and leader; and who is gone before them to prepare their mansions of glory for them: and he is made "perfect through sufferings"; he suffered all that the law and justice of God could require; and hereby he became perfectly acquainted with the sufferings of his people, and a perfect Saviour of them; and in this way went to glory himself: and it "became" God the Father, the first cause, and last end of all things, since he had a design to bring all his adopted sons to glory, that his own Son should perfectly suffer for them; this was agreeable to, and becoming the perfections of his nature, his wisdom, his veracity, his justice, grace, and mercy.

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.

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.

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.”

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.

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.

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.

“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.

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)

"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.

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.”

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.

He endeavors to show that what was said pertains to Christ, and says: although the expression "He subjected all things" would seem to refer only to Him, nevertheless we have shown that this too will undoubtedly be fulfilled. But to be made a little lower than the angels pertains more to Him than to us. For He, having spent three days in Hades as a man, was made only a little lower than the angels, since they are entirely free from death. But we, being subject to corruption for a long time, are not a little but very much lower in comparison with them. And to be "crowned with glory and honor" for suffering pertains more to Him than to us. By saying "for the suffering of death," the apostle indicated a true death — not an apparition of death; it was genuine suffering. He reminded them of the cross and death in order to persuade them to bear misfortunes courageously, looking to the Teacher. But the cross, he says, became glory and honor for Him; therefore your misfortunes and sufferings should also be glory and honor for you. So why do you flee from that which crowns you? He suffered for you, a servant; will you not endure suffering for Him, the Lord? "By the grace of God, He tasted death for all" — not out of obligation, but by grace God gave His Son over to death, and not for believers only, but for the whole world. Although not all were saved, He fulfilled His part. He said beautifully: "taste." For indeed, as if merely tasting, since He remained in death for a short time, He immediately rose again. And in this respect too He is, consequently, better than the angels, because He showed Himself to be above death. Just as a physician, seeing a sick person afraid to take the medicine prepared for him, first tastes it himself in order to persuade the sick person to resolve to take it: so also the Lord, seeing us fearing death, Himself tasted it, though He had no need of it. He was not subject to death, but did everything by grace, in order to show its insignificance and to persuade us to go boldly to death. The Nestorians, distorting Scripture, say: apart from (χωρίς) God He tasted it for all, in order to maintain the idea that Divinity was not with the crucified Christ, since it was not united with Him personally, but only by condition. One Orthodox writer, ridiculing their nonsense, said: let Scripture have the meaning you say it does — even in that case what is said speaks in our favor. For apart from (χωρίς) God, the Lord died for all and for the angels themselves, in order to destroy their enmity against us and to win them joy.

121. – Above, the Apostle, desiring to prove Christ's eminence over the angels, relied on the authority of a prophet who said something pertaining to Christ's dignity, such as, 'you put everything in subjection under his feet', and something pertaining to His Passion, namely, 'you have made him a little less than the angels'. But this seems to militate against his chief intention, which is to prefer Christ over the angels. Consequently, he explains this more fully in this section, where he does three thing: first, he shows in what sense that lessening is to be understood; secondly, he describes the suitability of the Passion (v. 10) In regard to the first he does two things: first, he explains a statement he made; secondly, he describes the Passion (v. 9b). 122. – He said therefore: What is man that you are mindful of him? You have crowned him with glory and honor. You have subjected all things under his feet. You have made him a little lower than the angels. These are the things the prophet predicted of Christ, and already we see many of them fulfilled. Hence, it is certain that the rest will be fulfilled, namely, that all things will be subjected under his feet. 'The accomplishments of the past give assurance for the future' (Gregory). Then he continues, but we see Jesus, who for a little while, was made lower than the angels, crowned with glory and honor for suffering death, which was the cause of His exaltation: 'For which cause God also exalted him' (Phil. 2:9). He says, of death, because He did not endure just any death, but the bitterest and most shameful: 'Let us condemn him to a most shameful death' (Wis. 2:20). Or, another way: We see Jesus, and when asked Who He is, answers: He Who by suffering death was made a little lower than the angels and then crowned with honor and glory. This lessening was due only to His suffering of death. Nor is this strange, because in this respect He is not only lower than the angels, but lower than men: 'Despised and the most abject of men' (Is. 53:2). A Gloss of Augustine against Maximus says that Christ was made a little lower than the angels, not because of a condition of His nature but because of the Passion. For as to the nature of the human mind, which Christ assumed without sin, nothing is greater but the Trinity alone. In body He is less than the angels, because He suffered in his body. But this seems to be contrary to Dionysius, who says that angels are greater than men by reason of their natural participation in light. The answer is that we can speak two ways about the nature of the human mind and the angelic mind: in one way, according to what is natural, and then the angelic mind is more excellent and more noble than the nature of the human mind, because an angel receives knowledge of divine truth in a more excellent and fuller intellectual light, but man from creatures. In another way, we can consider the nature of each without sin in relation to happiness; they are then equal: 'They will be as the angels in heaven' (Mt. 22:30). Yet by reason of His excellent grace Christ in His human nature is greater than the angels. Consequently, His lessening is not in relation to the nature of His divinity nor absolutely according to His human nature, but in the sense that He suffered according to it. But we can say that Christ was crowned with a triple glory, namely, with the glory of holiness, which He had in the first instant of His conception; secondly, with the glory of the beatific vision, because from the first instant of His conception He possessed it; thirdly, with the glory of incorruptibility, which He merited after the Passion. 123. – Then (v. 9b) he describes Christ's Passion from three viewpoints: first, from its cause; secondly, from its utility; thirdly from the manner. 124. – Only God's grace was the cause, for that alone led Him to give His only begotten Son: 'God so loved the world as to give his only begotten Son' (Jn. 3:16); 'But God commends his charity toward us, when as yet we were sinners according to the time Christ died for us' (Rom. 5:8). Or, according to a Gloss of Augustine, that the grace of God, i.e., Christ Himself, Who is the grace of God, might taste death for all. Here grace is in the nominative case. But Christ is called grace because He is the author of grace: 'Grace and truth came by Jesus Christ' (Jn. 1:17). Or, because He is given freely: 'A son has been given to us' (Is. 9:6). Then the sense is this: He was made a little lower in order that He Who is the grace of God might taste death for all. 125. – For all: behold the usefulness. But for all can be understood in two ways: first, as applying to all the predestined, since it is only in the predestined that it is efficacious. Secondly, as applying absolutely to all so far as sufficiency is concerned; for of itself it is sufficient for all: 'Who is the savior of all, but especially of the faithful' (1 Tim. 4:10); 'He died for all in general, because the price was sufficient for all. And if all do not believe, he nevertheless fulfilled His part' (Chrysostom). 126. – Might taste: behold the manner. For a person who has not eaten or drunk much is said to have tasted. Therefore, because Christ did not continue in death but rose at once, He tasted death: 'He shall drink of the torrent in the way' (Ps. 109:7). One who is on the way hurries. Furthermore, taste is a discerner of flavor; hence one who tastes discerns more than one who drinks. Therefore, to indicate that He tasted death and pain, and that His death was not imaginary, as Mani and Apollinaris claim, he says, that he might taste death: 'O, all you that pass by the way, attend and see, if there be any sorrow like to my sorrow' (Lam. 1:12). But the manner is mentioned when he says, taste. Matthew (26:39) says the same thing: 'If it be possible, let this chalice pass from me.' He says this for two reasons: first, to express the bitterness of death, which is experienced by taste: 'O, all you that pass by the way, attend and see if there be any sorrow like to my sorrow' (Lam 1:12); 'The drink shall be bitter to them that drink it' (Is. 24:9); secondly, because just as tasting or not tasting lie in the power of the taster, so also the Passion of Christ was voluntary: 'I have the power to lay down my life' (Jn. 10:18).

The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, Heb 2:1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, Heb 2:5-8. Jesus has tasted death for every man, Heb 2:9. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, Heb 2:10-15. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, Heb 2:16-18.

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 cheerfully submitted to his appointed fate; for when the officer brought in the poison, though his friends endeavored to persuade him that he had yet a considerable time in which he might continue to live, yet, knowing that every purpose of life was now accomplished, he refused to avail himself of a few remaining moments, seized the cup, and drank off the poison with the utmost cheerfulness and alacrity; επισχομενος και μαλα ευχερως και ευκολως εξεπιε. Plato, Phaed. sub. fin. The reference in the text seems to point out the whole human race as being accused, tried, found guilty, and condemned, each having his own poisoned cup to drink; and Jesus, the wonderful Jesus, takes the cup out of the hand of each, and cheerfully and with alacrity drinks off the dregs! Thus having drunk every man's poisoned cup, he tasted that death which they must have endured, had not their cup been drunk by another. Is not this the cup to which he refers, Mat 26:39 : O my Father, if it be possible, let this cup pass from me? But without his drinking it, the salvation of the world would have been impossible; and therefore he cheerfully drank it in the place of every human soul, and thus made atonement for the sin of the whole world: and this he did, χαριτι Θεου, by the grace, mercy, or infinite goodness of God. Jesus Christ, incarnated, crucified, dying, rising, ascending to heaven, and becoming our Mediator at God's right hand, is the full proof of God's infinite love to the human race. Instead of χαριτι Θεου, by the grace of God, some MSS. and the Syriac have χωρις Θεου, without God, or God excepted; i.e. the manhood died, not the Deity. This was probably a marginal gloss, which has crept into the text of many MSS., and is quoted by some of the chief of the Greek and Latin fathers. Several critics contend that the verse should be read thus: "But we see Jesus, who for a little while was made less than angels, that by the grace of God he might taste death for every man, for the suffering of death crowned with glory and honor." Howsoever it be taken, the sense is nearly the same: 1. Jesus Christ was incarnated. 2. He suffered death as an expiatory victim. 3. The persons in whose behalf he suffered were the whole human race; every man - all human creatures. 4. This Jesus is now in a state of the highest glory and honor.

DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18) Therefore--Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant. the more earnest--Greek, "the more abundantly." heard--spoken by God (Heb 1:1); and by the Lord (Heb 2:3). let them slip--literally "flow past them" (Heb 4:1).

But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Luk 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so Heb 3:19; Heb 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death" (Heb 2:10; Phi 2:8-9). that he by the grace of God-- (Tit 2:11; Tit 3:4). The reading of ORIGEN, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work (Heb 2:10) for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"), Heb 4:14; Heb 9:24; Jo1 2:2. "Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [CHRYSOSTOM]. (Heb 2:14-15).